Teks -- Ezekiel 34:1-31 (NET)

A Prophecy Against False Shepherds

34:1 The word of the Lord came to me: 34:2 “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them– to the shepherds: ‘This is what the sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock? 34:3 You eat the fat, you clothe yourselves with the wool, you slaughter the choice animals, but you do not feed the sheep! 34:4 You have not strengthened the weak, healed the sick, bandaged the injured, brought back the strays, or sought the lost, but with force and harshness you have ruled over them. 34:5 They were scattered because they had no shepherd, and they became food for every wild beast. 34:6 My sheep wandered over all the mountains and on every high hill. My sheep were scattered over the entire face of the earth with no one looking or searching for them. 34:7 “‘Therefore, you shepherds, hear the word of the Lord: 34:8 As surely as I live, declares the sovereign Lord, my sheep have become prey and have become food for all the wild beasts. There was no shepherd, and my shepherds did not search for my flock, but fed themselves and did not feed my sheep, 34:9 Therefore, you shepherds, hear the word of the Lord: 34:10 This is what the sovereign Lord says: Look, I am against the shepherds, and I will demand my sheep from their hand. I will no longer let them be shepherds; the shepherds will not feed themselves anymore. I will rescue my sheep from their mouth, so that they will no longer be food for them. 34:11 “‘For this is what the sovereign Lord says: Look, I myself will search for my sheep and seek them out. 34:12 As a shepherd seeks out his flock when he is among his scattered sheep, so I will seek out my flock. I will rescue them from all the places where they have been scattered on a cloudy, dark day. 34:13 I will bring them out from among the peoples and gather them from foreign countries; I will bring them to their own land. I will feed them on the mountains of Israel, by the streams and all the inhabited places of the land. 34:14 In a good pasture I will feed them; the mountain heights of Israel will be their pasture. There they will lie down in a lush pasture, and they will feed on rich grass on the mountains of Israel. 34:15 I myself will feed my sheep and I myself will make them lie down, declares the sovereign Lord. 34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them– with judgment! 34:17 “‘As for you, my sheep, this is what the sovereign Lord says: Look, I am about to judge between one sheep and another, between rams and goats. 34:18 Is it not enough for you to feed on the good pasture, that you must trample the rest of your pastures with your feet? When you drink clean water, must you muddy the rest of the water by trampling it with your feet? 34:19 As for my sheep, they must eat what you trampled with your feet, and drink what you have muddied with your feet! 34:20 “‘Therefore, this is what the sovereign Lord says to them: Look, I myself will judge between the fat sheep and the lean sheep. 34:21 Because you push with your side and your shoulder, and thrust your horns at all the weak sheep until you scatter them abroad, 34:22 I will save my sheep; they will no longer be prey. I will judge between one sheep and another. 34:23 I will set one shepherd over them, and he will feed them– namely, my servant David. He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince among them; I, the Lord, have spoken! 34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely in the wilderness and even sleep in the woods. 34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. 34:27 The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the Lord, when I break the bars of their yoke and rescue them from the hand of those who enslaved them. 34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid. 34:29 I will prepare for them a healthy planting. They will no longer be victims of famine in the land and will no longer bear the insults of the nations. 34:30 Then they will know that I, the Lord their God, am with them, and that they are my people, the house of Israel, declares the sovereign Lord. 34:31 And you, my sheep, the sheep of my pasture, are my people, and I am your God, declares the sovereign Lord.’”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Eze 34:2 - The shepherds

The rulers of the people kings, magistrates, and princes; as also priests, and prophets.

Wesley: Eze 34:2 - Of Israel

The two tribes, and the few out of the ten that adhere to the house of David.

Wesley: Eze 34:2 - That feed

Contrive their own ease, advantage, and honour.

Wesley: Eze 34:3 - Ye kill

You contrive methods, to take first the life, and next the estate of the well - fed, the rich and wealthy.

Wesley: Eze 34:3 - But

You take care to lead, protect, provide for, and watch over them.

Wesley: Eze 34:4 - The diseased

The weak and languishing.

Wesley: Eze 34:4 - Bound up

Oppressors in the state, or church, broke many then, but these shepherds bound them not up.

Wesley: Eze 34:5 - No shepherd

No vigilant, faithful shepherd.

Wesley: Eze 34:5 - Became meat

Were made a prey of, and devoured by all their neighbours.

Wesley: Eze 34:12 - In the cloudy and dark day

In the time of general distress.

Wesley: Eze 34:16 - The fat

The powerful and rich.

Wesley: Eze 34:16 - I will feed

I will judge and punish them.

Wesley: Eze 34:17 - I judge

Between men and men, between the smaller and weaker, and the greater and stronger, as their different state requires I will do.

Wesley: Eze 34:17 - The rams

Rulers, who also shalt be dealt with according to their behaviour.

Wesley: Eze 34:18 - But ye must tread down

You great ones, eat the fat, and sweet; and what you cannot eat, you waste and spoil.

Wesley: Eze 34:18 - The deep waters

Which are sufficient for all.

Wesley: Eze 34:20 - I will judge

I will vindicate the poor.

Wesley: Eze 34:20 - The fat cattle

The rich.

Wesley: Eze 34:20 - The lean

The poor.

Wesley: Eze 34:23 - One shepherd

Christ, the great good, chief, only shepherd, that laid down his life for his sheep.

Wesley: Eze 34:23 - My servant David

The seed of David, the beloved one, who was typified by David, and is in other places called by his name, as Jer 30:9; Eze 37:24; Isa 37:35; Hos 3:5.

Wesley: Eze 34:23 - He shall feed

Do all the office of a good and faithful shepherd, and that for ever.

Wesley: Eze 34:24 - My servant

Christ was in this great work his fathers servant, Isa 42:1.

Wesley: Eze 34:25 - A covenant

A covenant of promises, which contain, and shall bring peace, that is all good.

Wesley: Eze 34:26 - Them

My returned captives, The places - All the country.

Wesley: Eze 34:26 - My hill

Jerusalem.

Wesley: Eze 34:29 - A plant

The Messiah.

Wesley: Eze 34:29 - The shame

The reproach.

Wesley: Eze 34:30 - Their God

By covenant, from their forefathers.

Wesley: Eze 34:30 - Am with them

Present with them, and reconciled to them.

JFB: Eze 34:3 - fat

Or, by differently pointing the Hebrew, "milk" [Septuagint]. Thus the repetition "fat" and "fed" is avoided: also the eating of "fat" would not probably be put before the "killing" of the sheep. The eating of sheep's or goats' milk as food (Deu 32:14; Pro 27:27) was unobjectionable, had not these shepherds milked them too often, and that without duly "feeding" them [BOCHART], (Isa 56:11). The rulers levied exorbitant tributes.

JFB: Eze 34:3 - kill . . . fed

Kill the rich by false accusation so as to get possession of their property.

JFB: Eze 34:3 - feed not . . . flock

Take no care of the people (Joh 10:12).

JFB: Eze 34:4 - The diseased

Rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [GROTIUS].

JFB: Eze 34:4 - broken

That is, fractures from wounds inflicted by the wolf.

JFB: Eze 34:4 - brought again . . . driven away

(Exo 23:4). Those "driven away" by the enemy into foreign lands through God's judgments are meant (Jer 23:3). A spiritual reformation of the state by the rulers would have turned away God's wrath, and "brought again" the exiles. The rulers are censured as chiefly guilty (though the people, too, were guilty), because they, who ought to have been foremost in checking the evil, promoted it.

JFB: Eze 34:4 - neither . . . sought . . . lost

Contrast the Good Shepherd's love (Luk 15:4).

JFB: Eze 34:4 - with force . . . ruled

(Exo 1:13-14). With an Egyptian bondage. The very thing forbidden by the law they did (Lev 25:43; compare 1Pe 5:3).

JFB: Eze 34:5 - scattered, because . . . no shepherd

That is, none worthy of the name, though there were some called shepherds (1Ki 22:17; Mat 9:36). Compare Mat 26:31, where the sheep were scattered when the true Shepherd was smitten. God calls them "My sheep"; for they were not, as the shepherds treated them, their patrimony whereby to "feed themselves."

JFB: Eze 34:5 - meat to all . . . beasts

They became a prey to the Syrians, Ammon, Moab, and Assyria.

JFB: Eze 34:6 - every high hill

The scene of their idolatries sanctioned by the rulers.

JFB: Eze 34:6 - search . . . seek

Rather, "seek . . . search." The former is the part of the superior rulers to inquire after: to search out is the duty of the subordinate rulers [JUNIUS].

JFB: Eze 34:10 - I will require my flock

(Heb 13:17), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (Jer 52:10).

JFB: Eze 34:11 - I . . . will . . . search

Doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.

JFB: Eze 34:12 - in the day that he is among

In the midst of (Hebrew) His sheep that had been scattered. Referring to Messiah's second advent, when He shall be "the glory in the midst of Israel" (Zec 2:5).

JFB: Eze 34:12 - in the cloudy . . . day

The day of the nation's calamity (Joe 2:2).

JFB: Eze 34:13 - And I will bring them out from the people, &c.

(Eze 28:25; Eze 36:24; Eze 37:21-22; Isa 65:9-10; Jer 23:3).

JFB: Eze 34:14 - good pasture

(Psa 23:2).

JFB: Eze 34:14 - high mountains of Israel

In Eze 17:23; Eze 20:40, the phrase is "the mountain of the height of Israel" in the singular number. The reason for the difference is: there Ezekiel spoke of the central seat of the kingdom, Mount Zion, where the people met for the worship of Jehovah; here he speaks of the kingdom of Israel at large, all the parts of which are regarded as possessing a moral elevation.

JFB: Eze 34:16

In contrast to the unfaithful shepherds (Eze 34:4). The several duties neglected by them I will faithfully discharge.

JFB: Eze 34:16 - fat . . . strong

That is, those rendered wanton by prosperity (Deu 32:15; Jer 5:28), who use their strength to oppress the weak. Compare Eze 34:20, "the fat cattle" (Isa 10:16). The image is from fat cattle that wax refractory.

JFB: Eze 34:16 - with judgment

That is, justice and equity, as contrasted with the "force" and "cruelty" with which the unfaithful shepherds ruled the flock (Eze 34:4).

JFB: Eze 34:17 - you, . . . my flock

Passing from the rulers to the people.

JFB: Eze 34:17 - cattle and cattle

Rather, "sheep and sheep"; Margin, "small cattle," or "flocks of lambs and kids," that is, I judge between one class of citizens and another, so as to award what is right to each. He then defines the class about to be punitively "judged," namely, "the rams and he-goats," or "great he-goats" (compare Isa 14:9, Margin; Zec 10:3; Mat 25:32-33). They answer to "the fat and strong," as opposed to the "sick" (Eze 34:16). The rich and ungodly of the people are meant, who imitated the bad rulers in oppressing their poorer brethren, as if it enhanced their own joys to trample on others' rights (Eze 34:18).

JFB: Eze 34:18-19

Not content with appropriating to their own use the goods of others, they from mere wantonness spoiled what they did not use, so as to be of no use to the owners.

JFB: Eze 34:18-19 - deep waters

That is, "limpid," as deep waters are generally clear. GROTIUS explains the image as referring to the usuries with which the rich ground the poor (Eze 22:12; Isa 24:2).

JFB: Eze 34:19 - they eat

Scantily.

JFB: Eze 34:19 - they drink

Sorrowfully.

JFB: Eze 34:20 - fat . . . lean

The rich oppressors . . . the humble poor.

JFB: Eze 34:21 - scattered them abroad

Down to the time of the carrying away to Babylon [GROTIUS].

JFB: Eze 34:22

After the restoration from Babylon, the Jews were delivered in some degree from the oppression, not only of foreigners, but also of their own great people (Neh. 5:1-19). The full and final fulfilment of this prophecy is future.

JFB: Eze 34:23 - set up

That is, raise up by divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (2Sa 7:12); and, "Yet have I set My king on My holy hill of Zion" (Psa 2:6; compare Act 2:30; Act 13:23).

JFB: Eze 34:23 - one shepherd

Literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (Son 5:10). The Lord Jesus refers to this prophecy (Joh 10:14), "I am THE Good Shepherd." Also "one" as uniting in one the heretofore divided kingdoms of Israel and Judah, and also "gathering together in one all things in Christ, both which are in heaven and on earth" (Eph 1:10); thus healing worse breaches than that between Israel and Judah (Col 1:20). "God by Him reconciling all things unto Himself, whether things in earth or in heaven."

JFB: Eze 34:23 - David

The antitypical David, Messiah, of the seed of David, which no other king after the captivity was: who was fully, what David was only in a degree, "the man after God's own heart." Also, David means beloved: Messiah was truly God's beloved Son (Isa 42:1; Mat 3:17). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (Luk 1:32-33). Messiah is called "David" in Isa 55:3-4; Jer 30:9; Hos 3:5.

JFB: Eze 34:24 - my servant

Implying fitness for ruling in the name of God, not pursuing a self-chosen course, as other kings, but acting as the faithful administrator of the will of God; Messiah realized fully this character (Psa 40:7-8; Isa 42:1; Isa 49:3, Isa 49:6; Isa 53:11; Phi 2:7), which David typically and partially represented (Act 13:36); so He is the fittest person to wield the world scepter, abused by all the world kings (Dan 2:34-35, Dan 2:44-45).

JFB: Eze 34:25 - covenant of peace . . . evil beasts . . . to cease . . . dwell safely

The original promise of the law (Lev 26:6) shall be realized for the first time fully under Messiah (Isa 11:6-9; Isa 35:9; Hos 2:18).

JFB: Eze 34:26 - them and the places round about my hill

The Jews, and Zion, God's hill (Psa 2:6), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (Isa 19:24; Isa 56:6-7; Isa 60:3; Mic 5:7; Zec 8:13). The literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity externally, fertilizing showers (according to the promise of the ancient covenant, Lev 26:4; Psa 68:9; Mal 3:10), and productive trees and lands (Eze 34:27). Thus shall they realize the image of Eze 34:14; namely, a flock richly pastured by God Himself.

JFB: Eze 34:27 - served themselves of them

Availed themselves of their services, as if the Jews were their slaves (Jer 22:13; Jer 25:14; compare Gen 15:13; Exo 1:14).

JFB: Eze 34:28 - dwell safely

(Jer 23:6).

JFB: Eze 34:29 - plant of renown

Messiah, the "Rod" and "Branch" (Isa 11:1), the "righteous Branch" (Jer 23:5), who shall obtain for them "renown." FAIRBAIRN less probably translates, "A plantation for a name," that is, a flourishing condition, represented as a garden (alluding to Eden, Gen 2:8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Isa 60:21; Isa 61:3), and an object of "renown" among the heathen.

JFB: Eze 34:31 - ye my flock . . . are men

Not merely an explanation of the image, as JEROME represents. But as God had promised many things which mere "men" could not expect to realize, He shows that it is not from man's might their realization is to be looked for, but from GOD, who would perform them for His covenant-people, "His flock" [ROSENMULLER]. When we realize most our weakness and God's power and faithfulness to His covenant, we are in the fittest state for receiving His blessings.

Another feature of Israel's prosperity; those who exulted over Israel's humiliation, shall themselves be a "prey." Already stated in Eze 25:12-14; properly repeated here in full detail, as a commentary on Eze 34:28. The Israelites "shall be no more a prey"; but Edom, the type of their most bitter foes, shall be destroyed irrecoverably.

Clarke: Eze 34:2 - Prophesy against the shepherds of Israel

Prophesy against the shepherds of Israel - The shepherds include, first, the priests and Levites; secondly, the kings, princes, and magistrates. The flock means the whole of the people. The fat and the wool, the tithes and offerings, the taxes and imposts. The reprehensible feeding and clothing with these, as to the priests and Levites, the using these tithes and offerings, not to enable them the better to fulfill the work of the ministry, but to pamper their own bodies, and support them in an idle voluptuous life; and in reference to the state, the employing the taxes and imposts, not for the support and administration of justice and good government, but to subsidize heathen powers, and maintain their own luxury and idolatrous prodigality.

Clarke: Eze 34:3 - Ye eat the fat

Ye eat the fat - I think החלב hacheleb should be translated the milk, and so most of the Versions understand it. Or they lived on the fat sheep, and took the wool of all

"The priests,"says Calmet, "ate the tithes, the first-fruits, and the offerings of the people; the princes received the tributes and imposts and instead of instructing and protecting them, the latter took away their lives by the cruelties they practiced against them: the former destroyed their souls by the poison of their doctrine, and by their bad example. The fat sheep point out the rich to whom these pastors often disguised the truth, by a cruel condescension and complaisance."

Clarke: Eze 34:4 - The diseased have ye not strengthened

The diseased have ye not strengthened - No person is fit for the office of a shepherd, who does not well understand the diseases to which sheep are incident, and the mode of cure. And is any man fit for the pastoral office, or to be a shepherd of souls, who is not well acquainted with the disease of sin in all its varieties, and the remedy for this disease, and the proper mode of administering it, in those various cases? He who does not know Jesus Christ as his own Savior, never can recommend him to others. He who is not saved, will not save

Clarke: Eze 34:4 - Neither have ye healed that which was sick

Neither have ye healed that which was sick - The prophet first speaks of the general disease; next, of the different kinds of spiritual infirmity

Clarke: Eze 34:4 - Neither have ye bound up that which was broken

Neither have ye bound up that which was broken - If a sheep have broken a leg, a proper shepherd knows how to set the bones, and splint and bind it till the bones knit and become strong. And the skillful spiritual pastor knows, if one of the flock be overtaken in a fault, how to restore such. Those sudden falls, where there was not a strong propensity to sin, are, to the soul, as a broken bone to the body

Clarke: Eze 34:4 - Neither have ye brought again

Neither have ye brought again - A proper shepherd loves his sheep: he feels interested for their welfare; he acquaints himself with them all, so that he knows and can distinguish each. He knows also their number, and frequently counts to see that none is missing; if one be lost or strayed, he goes immediately and seeks it; and as he is constantly on the watch, it cannot have strayed far before he is apprised of its absence from the flock; and the less it has strayed, the sooner it is found and brought back to the fold

The shepherds of Israel knew nothing about their flock; they might have been diseased, infirm, bruised, maimed, their limbs broken, strayed, and lost; for they watched not over them. When they got fat sheep and wool for their table and their clothing, they regarded nothing else; as they considered the flock given them for their own use, and scarcely ever supposed that they were to give any thing in return for the milk and the wool

Clarke: Eze 34:4 - But with force and with cruelty

But with force and with cruelty - Exacting tithes and dues by the strong arm of the law, with the most ungodly feeling; and with a cruelty of disposition that proved it was the fat and the wool they sought, and not the safety or comfort of the flock.

Clarke: Eze 34:5 - And they were scattered

And they were scattered - There was no discipline kept up; and the flock, the Church, became disorganized, and separated from each other, both in affection and fellowship. And the consequence was, the grievous wolves, false and worldly interested teachers, seized on and made a prey of them. Of the communion of saints such shepherds know nothing, farther than that it makes a part of the common creed.

Clarke: Eze 34:6 - My sheep wandered through all the mountains

My sheep wandered through all the mountains - They all became idolaters, and lost the knowledge of the true God. And could it be otherwise while they had such pastors

"Himself a wanderer from the narrow way

His silly sheep, no wonder that they stray!

Reader, if thou be a minister, a preacher, or a person in holy orders, or pretended holy orders, or art one pretending to holy orders, look at the qualifications of a good shepherd as laid down by the prophet

1.    He professes to be a shepherd, and to be qualified for the office

2.    In consequence he undertakes the care of a flock. This supposes that he believes the great Bishop of souls has called him to the pastoral office; and that office implies that he is to give all diligence to save the souls of them that hear him

His Qualification

1.    He is skillful; he knows the disease of sin and its consequences; for the Eternal Spirit, by whom he is called, has convinced him of sin, of righteousness, and of judgment

2.    He knows well the great remedy for this disease, the passion and sacrificial death of the Lord Jesus Christ

3.    He is skillful, and knows how to apply this remedy

4.    The flock over which he watches is, in its individuals, either, -

1. Healthy and sound

2. Or, in a state of convalescence, returning to health

3. Or, still under the whole power of the general disease

4. Or, some are dying in a state of spiritual weakness

5. Or, some are fallen into sin, and sorely bruised and broken in their souls by that fall

6. Or, some have been driven away by some sore temptation or cruel usage

7. Or, some have wandered from the flock, are got into strange pastures, and are perverted by erroneous doctrines. Or

8. Some wolf has got among them, and scattered the whole flock. Now, the true shepherd, the pastor of God’ s choosing, knows: -

1. How to keep the healthy in health; and cause them to grow in grace, and in the knowledge of Jesus Christ

2. How to nourish, feed, and care for the convalescent, that they may be brought into a state of spiritual soundness

3. How to reprove, instruct, and awaken those who are still under the full power of the disease of sin

4. How to find out and remove the cause of all that spiritual weakness of which he sees some slowly dying

5. How to deal with those who have fallen into some scandalous sin, and restore them from their fall

6. How to find out and turn aside the sore temptation or cruel usage by which some have been driven away

7. How to seek and bring back to the fold those who have strayed into strange pastures, and have had their souls perverted by erroneous doctrines; and knows also how, by a godly discipline, to preserve him in the flock, and keep the flock honourably together

8. How to oppose, confound, and expel the grievous wolf, who has got among the flock, and is scattering them from each other, and from God. He knows how to preach, explain, and defend the truth. He is well acquainted with the weapons he is to use, and the spirit in which he is to employ them

In a word, the true shepherd gives up his life to the sheep; spends and is spent for the glory of God; and gives up his life for the sheep, in defense of them, and in laboring for their welfare. And while he is thus employed, it is the duty of the flock to feed and clothe him; and see that neither he nor his family lack the necessaries and conveniencies of life. The laborer is worthy of his meat. He who does not labor, or, because of his ignorance of God and salvation, cannot labor, in the word and doctrine, deserves neither meat nor drink; and if he exact that by law, which he has not honestly earned by a proper discharge of the pastoral function, let him read this chapter, and learn from it what a fearful account he shall have to give to the chief Shepherd at the great day; and what a dreadful punishment shall be inflicted on him, when the blood of the souls lost through his neglect or inefficiency is visited upon him! See the notes on Eze 3:17, etc.

Clarke: Eze 34:7 - Therefore, ye shepherds, (ye bad and wicked shepherds), hear the word of the Lord

Therefore, ye shepherds, (ye bad and wicked shepherds), hear the word of the Lord - In the preceding character of the good shepherd the reader will find, by reversing the particulars, the character of a bad shepherd; and therefore I may be excused from entering into farther detail.

Clarke: Eze 34:10 - I will - cause them to cease from feeding the flock

I will - cause them to cease from feeding the flock - God, in this country, unpriested a whole hierarchy who fed not the flock, but ruled them with force and cruelty; and he raised up a new set of shepherds better qualified, both by sound doctrine and learning, to feed the flock. Let these be faithful, lest God cause them to cease, and raise up other feeders.

Clarke: Eze 34:12 - Cloudy and dark day

Cloudy and dark day - Times of general distress and persecution; in such times the shepherd should be especially watchful.

Clarke: Eze 34:13 - I will - feed them upon the mountains

I will - feed them upon the mountains - When I bring back the people from their captivity, I will raise up to them a holy and diligent priesthood, who shall in all places give them sound instruction. But this, and some of the following promises, belong to the Christian Church, as we shall find below.

Clarke: Eze 34:16 - I will destroy the fat and the strong

I will destroy the fat and the strong - I will destroy those cruel and imperious shepherds who abuse their authority, and tyrannize over the flock.

Clarke: Eze 34:17 - And as for you, O my flock

And as for you, O my flock - After having spoken to the shepherds, he now addresses the flock

Clarke: Eze 34:17 - I judge between cattle and cattle

I judge between cattle and cattle - Between false and true professors; between them that have only the form and them that have the power of godliness; between the backslider in heart and the upright man.

Clarke: Eze 34:18 - Have eaten up the good pasture

Have eaten up the good pasture - Arrogate to yourselves all the promises of God, and will hardly permit the simple believer to claim or possess any token of God’ s favor

Clarke: Eze 34:18 - Ye must foul the residue with your feet?

Ye must foul the residue with your feet? - Ye abuse God’ s mercies; you consume much upon yourselves, and ye spoil more, on which the poor would have been glad to feed. There are some who would rather give food to their sporting dogs than to the poor around them, who are ready to starve, and who would be glad of the crumbs that fall from the table of those masters!

Clarke: Eze 34:20 - I will judge between the fat cattle and between the lean cattle

I will judge between the fat cattle and between the lean cattle - Between the rich and the poor; those who fare sumptuously every day and those who have not the necessaries of life.

Clarke: Eze 34:23 - I will set up one Shepherd - my servant David

I will set up one Shepherd - my servant David - David, king of Israel, had been dead upwards of four hundred years; and from that time till now there never was a ruler of any kind, either in the Jewish church or state, of the name of David. This, then, must be some typical person; and from the texts marked in the margin we understand that Jesus Christ alone is meant, as both Old and New Testaments agree in this. And from this one Shepherd all Christian ministers must derive their authority to teach, and their grace to teach effectually

By the kind providence of God it appears that he has not permitted any apostolic succession to be preserved, lest the members of his Church should seek that in an uninterrupted succession which must be found in the Head alone. The papists or Roman Catholics, who boast of an uninterrupted succession, which is a mere fable that never was and never can be proved, have raised up another head, the Pope. And I appeal to themselves, in the fear of God, whether they do not in heart and in speech trace up all their authority to him, and only compliment Christ as having appointed Peter to be the first bishop of Rome, (which is an utter falsity, for he was never appointed to such an office there, nor ever held such an office in that city, nor, in their sense, any where else); and they hold also that the popes of Rome are not so much Peter’ s successors as God’ s vicars; and thus both God and Peter are nearly lost sight of in their papal enumerations. With them the authority of the Church is all in all; the authority of Christ is seldom mentioned.

Clarke: Eze 34:24 - I the Lord will be their God, and my Servant David a Prince

I the Lord will be their God, and my Servant David a Prince - Here we find God and his Christ are all in all in his Church, and Jesus is still Prince among them; and to him the call and qualifications of all genuine pastors belong, and from him they must be derived. And he has blotted out what is called uninterrupted succession, that every Christian minister may seek and receive credentials from himself. Here is the grand reason why the uninterrupted succession cannot be made out. And here is the proof also that the Church that pretends to it, and builds upon it, must be a false Church; for it is founded on a falsity; an uninterrupted succession which does not exist either in history or in fact.

Clarke: Eze 34:25 - I will make with them a covenant of peace

I will make with them a covenant of peace - The original is emphatic: וכרתי להם ברית שלום vecharatti lahem berith shalom , "And I will cut with them the peace covenant;"that is, a covenant sacrifice, procuring and establishing peace between God and man, and between man and his fellows. I need not tell the reader that the cutting refers to the ancient mode of making covenants. The blood was poured out; the animal was divided from mouth to tail, exactly in two; the divisions placed opposite to each other; the contracting parties entered into the space, going in at each end, and met in the middle, and there took the covenant oath. He is the Prince of peace, and through him come glory to God in the highest, and peace and good will to men upon earth

Clarke: Eze 34:25 - And will cause the evil beasts to cease

And will cause the evil beasts to cease - These false and ravenous pastors. Christ purges them out of his Church, and destroys that power by which they lorded it over God’ s heritage.

Clarke: Eze 34:26 - The shower to come down

The shower to come down - The Holy Spirit’ s influence

Clarke: Eze 34:26 - There shall be showers of blessing

There shall be showers of blessing - Light, life, joy, peace, and power shall be manifest in all the assemblies of Christ’ s people.

Clarke: Eze 34:29 - I will raise up - a plant of renown

I will raise up - a plant of renown - מטע לשם matta leshem , "a plantation to the name;"to the name of Christ. A Christian Church composed of men who are Christians, who have the spirit of Christ in them, and do not bear his name in vain. I believe the words might be applied to the Christian Church; but that Christ may be called a plant or plantation here, - as he is elsewhere called a branch and a rod, Isa 4:2; Isa 11:1; so Jer 23:5; Jer 35:15, - is most probable. He is the Person of name, לשם leshem , Jesus; the Savior, Christ; the Anointer, long spoken of before he was manifested in the flesh, and since the daily theme in the Church militant. It is he who hath loved us, and washed us from our sins in his own blood, no other name being given under heaven among men by which we can be saved; he who has a name above every name, and at whose name every knee shall bow; through whose name, by faith in his name, the diseased are healed; and in whose name all our prayers and supplications must be presented to God to make them acceptable. This is the Person of Name

Clarke: Eze 34:29 - They shall be no more consumed with hunger

They shall be no more consumed with hunger - For this glorious plant of name is the Bread of life; and this is broken in all the assemblies of his people where his name is properly proclaimed.

Clarke: Eze 34:31 - And ye my flock

And ye my flock - That is, under the allegory of a flock of sheep, I point out men; under that of a pasture, my Church, and under that of a shepherd, the Messiah, through whom I am become your God. And he who is your God is אדני יהוה Adonai Jehovah , the self-existent Being; the Governor and Director, as well as the Savior and Judge of men.

Defender: Eze 34:12 - sheep that are scattered

Note the similarity here to Christ's parable of the shepherd seeking his sheep (Luk 15:3-7). Ezekiel here returns to the figure of God as a great Shepherd who cares for his sheep, used before by David (Psa 23:1), Isaiah (Isa 40:11), and other prophets. Isaiah even used Christ's figure of the Shepherd dying to save His sheep (Isa 53:6, Isa 53:7; Joh 10:11, Joh 10:27-29)."

Defender: Eze 34:13 - to their own land

The first 70 percent of Ezekiel's book was devoted largely to warnings and prophecies of coming judgment. The latter portion is occupied largely with the restoration of Israel and its kingdom in the last days. It remained for our own day for this prophecy (and many others like it) to begin to be fulfilled."

Defender: Eze 34:24 - David

In the coming eternal age of Christ's kingdom on the renewed Earth, the Lord Jesus will occupy "the throne of his father David" (Luk 1:32), which will continue "for ever" (Luk 1:33). In the millennial kingdom preceding this, it seems that David himself, resurrected from the dead with the other Old Testament saints when Christ was resurrected (Mat 27:52, Mat 27:53), will sit upon the physical throne in Jerusalem (Jer 30:9; Eze 37:24, Eze 37:25)."

Defender: Eze 34:26 - showers

During the long centuries of Israel's worldwide dispersion, the promised land had become largely a desert, and the former rainfall regimes had failed. With the modern return of the exiles, however, the lands have been substantially reclaimed, and the rains have returned in measure."

Defender: Eze 34:29 - plant of renown

Literally, "a plant of the Name," prophesying the coming reign of Messiah, whose rule would assure full security and provision of all needs. When He came first, He was "as a tender plant, and as a root out of a dry ground" (Isa 53:2), with "no beauty that we should desire him," (Isa 53:2) but then He shall be a Plant of Renown."

TSK: Eze 34:2 - the shepherds // Woe // feed

the shepherds : The shepherds of Israel, signify their kings and princes, priests and prophets; the flock, the whole of the people; the fat and wool, the tithes and offerings, taxes and imposts: these they exacted with great rigour, and even oppressed and destroyed the people to enrich themselves; but they bestowed no pains to provide for the welfare of the state, or for the souls of those entrusted to them. They knew nothing about their flockcaps1 . icaps0 t might be diseased, infirm, bruised, maimed, strayed, or lost, for they watched not over them. Eze 33:24; Jer 2:8, Jer 3:15, Jer 10:21, Jer 12:10; Joh 10:1, Joh 10:2, Joh 10:12

Woe : Eze 34:8-10, Eze 13:19; Jer 23:1; Mic 3:1-3, Mic 3:11, Mic 3:12; Zep 3:3, Zep 3:4; Zec 11:17; Mat 24:48-51; Luk 12:42-46, Luk 20:46, Luk 20:47; Rom 16:18; 2Pe 2:3

feed : 2Sa 5:2; Psa 78:71, Psa 78:72; Isa 40:11; Joh 21:15-17; Act 20:26, Act 20:29; 1Pe 5:2-4

TSK: Eze 34:3 - eat // ye kill

eat : Isa 56:11, Isa 56:12; Zec 11:5, Zec 11:16

ye kill : Eze 19:3, Eze 19:6, Eze 22:25-28, Eze 33:25, Eze 33:26; 1Ki 21:13-16; 2Ki 21:16; Isa 1:10,Isa 1:15; Jer 2:30, Jer 22:17; Lam 4:13; Mic 3:1-3; Zep 3:3

TSK: Eze 34:4 - diseased // sought // but with

diseased : Eze 34:16; Isa 56:10; Jer 8:22; Zec 11:15, Zec 11:16; Mat 9:36; Heb 12:12

sought : Mat 10:6, Mat 18:12, Mat 18:13; Luk 15:4-6

but with : Exo 1:13, Exo 1:14; Jer 22:13; Mat 21:35, Mat 24:49; 2Co 1:24; Jam 5:1-6; 1Pe 5:2, 1Pe 5:3; Rev 13:14-17, Rev 17:5, Rev 17:6

TSK: Eze 34:5 - they were // because there is no shepherd // and they became

they were : Eze 34:6, Eze 33:21, Eze 33:28; 1Ki 22:17; 2Ch 18:16; Jer 23:2, Jer 50:6, Jer 50:17; Zec 13:7; Mat 9:36

because there is no shepherd : or, without a shepherd, and so Eze 34:8; Zec 10:2, Zec 10:3

and they became : Eze 34:8; Isa 56:9; Jer 12:9-12; Joh 10:2; Act 20:29-31

TSK: Eze 34:6 - wandered // my flock // and none

wandered : Eze 7:16; Jer 13:16, Jer 40:11, Jer 40:12; Heb 11:37, Heb 11:38; 1Pe 2:25

my flock : Joh 10:16

and none : Psa 142:4; Jer 5:1

TSK: Eze 34:7

Eze 34:9; Psa 82:1-7; Isa 1:10; Jer 13:13, Jer 13:18, Jer 22:2, Jer 22:3; Mic 3:8, Mic 3:9; Mal 2:1; Matt. 23:13-36; Luke 11:39-54

TSK: Eze 34:8 - prey // the shepherds

prey : Eze 34:5, Eze 34:6, Eze 34:31

the shepherds : Eze 34:2, Eze 34:3, Eze 34:10,Eze 34:18; Act 20:33; 1Co 9:15; 2Pe 2:13; Jud 1:12

TSK: Eze 34:10 - I am // and I will // and cause // neither shall // for I will

I am : Eze 5:8, Eze 13:8, Eze 21:3, Eze 35:3; Jer 21:13, Jer 50:31; Nah 2:13; Zec 10:3; 1Pe 3:12

and I will : Eze 3:18, Eze 3:20, Eze 33:6-8; Jer 13:18-20; Heb 13:17

and cause : 1Sa 2:29-36; Jer 39:6, Jer 52:9-11, Jer 52:24-27

neither shall : Eze 34:2, Eze 34:8

for I will : Eze 34:22; Psa 23:5, Psa 72:12-14, Psa 102:19, Psa 102:20

TSK: Eze 34:11 - I // search

I : Eze 5:8, Eze 6:3; Gen 6:17; Lev 26:28; Deu 32:39; Isa 45:12, Isa 48:15, Isa 51:12; Hos 5:14

search : Psa 23:1-3, Psa 80:1, Psa 119:176; Isa 40:10,Isa 40:11, Isa 56:8; Jer 23:3, Jer 31:8; Mat 13:11, Mat 13:12; Luk 19:10; Joh 10:16

TSK: Eze 34:12 - As a shepherd seeketh out // in the cloudy

As a shepherd seeketh out : Heb. According to the shepherd’ s seeking of, etc. 1Sa 17:34, 1Sa 17:35; Luk 15:4-6; Joh 10:11, Joh 10:12

in the cloudy : Eze 30:3; Isa 50:10; Jer 13:16; Joe 2:1-3; Amo 5:18-20; Zep 1:15; Act 2:19-21

TSK: Eze 34:13 - I will bring // and feed

I will bring : Eze 11:17, Eze 20:41, Eze 28:25, Eze 28:26, Eze 36:24, Eze 37:21, Eze 37:22, Eze 38:8, Eze 39:27; Psa 106:47; Isa 11:11-16, Isa 65:9, Isa 65:10, Isa 66:19, Isa 66:20; Jer 23:3, Jer 23:4, Jer 23:8, Jer 30:3, Jer 30:18, Jer 31:8, Jer 32:37; Amo 9:14; Zep 3:19, Zep 3:20

and feed : Eze 34:18-25; Mic 7:14, Mic 7:15

TSK: Eze 34:14 - feed them // there shall

feed them : Eze 34:27; Psa 23:1, Psa 23:2, Psa 31:8-10; Isa 25:6, Isa 30:23, Isa 30:24, Isa 40:11; Jer 31:12-14, Jer 31:25; Joh 10:9; Rev 7:16

there shall : Jer 33:12, Jer 33:13

TSK: Eze 34:15

Psa 23:2; Son 1:7, Son 1:8; Isa 11:6, Isa 11:7, Isa 27:10, Isa 65:9, Isa 65:10; Jer 3:15; Hos 2:18; Zep 3:13; Joh 21:15

TSK: Eze 34:16 - seek that // but I // I will feed

seek that : Eze 34:4, Eze 34:11; Isa 40:11, Isa 61:1-3; Mic 4:6, Mic 4:7; Mat 15:24, Mat 18:11-14; Mar 2:17; Luk 5:31, Luk 5:32, Luk 15:4-7, Luk 19:10

but I : Eze 39:18; Deu 32:15; Isa 5:17, Isa 10:16; Jer 50:11; Amo 4:1-3

I will feed : Isa 49:26; Jer 9:15, Jer 10:24, Jer 23:15; Mic 7:14

TSK: Eze 34:17 - I judge // cattle and cattle // he goats

I judge : Eze 34:20-22, Eze 20:37, Eze 20:38; Zec 10:3; Mat 25:32, Mat 25:33

cattle and cattle : Heb. small cattle of lambs and kids

he goats : Heb. great he goats

TSK: Eze 34:18 - a small // to have

a small : Eze 16:20,Eze 16:47; Gen 30:15; Num 16:9, Num 16:13; 2Sa 7:19; Isa 7:13

to have : Eze 34:2, Eze 34:3; Mic 2:2, bread, Eze 32:2; Mat 15:6-9, Mat 23:13; Luk 11:52

TSK: Eze 34:20 - Behold

Behold : Eze 34:10,Eze 34:17; Psa 22:12-16; Matt. 25:31-46

TSK: Eze 34:21 - ye have // pushed

ye have : Eze 34:3-5; Dan 8:3-10; Zec 11:5, Zec 11:16, Zec 11:17

pushed : Luk 13:14-16

TSK: Eze 34:22 - will I // and I

will I : Eze 34:10; Psa 72:12-14; Jer 23:2, Jer 23:3; Zec 11:7-9

and I : Eze 34:17

TSK: Eze 34:23 - I will // my servant

I will : Ecc 12:11; Isa 40:11; Jer 23:4-6; Mic 5:2-5; Zec 13:7; Joh 10:11; Heb 13:20; 1Pe 2:25, 1Pe 5:4

my servant : David king of Israel had been dead upwards of 400 years; and from that time till now there never has been a ruler of any kind in the Jewish nation of the name of David. By David, then, we must understand the Messiah, as the Jews themselves acknowledge, so called because descended from him, and also as being the well beloved, ο αγαπητος , Son of the Father, as the name imports, and in whom all the promises made to David were fulfilled. See the references. Eze 37:24, Eze 37:25; Isa 11:1, Isa 55:3, Isa 55:4; Jer 30:9; Hos 3:5; Rev 22:16

TSK: Eze 34:24 - I the Lord will // a prince

I the Lord will : Eze 34:30,Eze 34:31, Eze 36:28, Eze 37:23, Eze 37:27, Eze 39:22; Exo 29:45, Exo 29:46; Isa 43:2, Isa 43:3; Jer 31:1, Jer 31:33; Jer 32:38; Zec 13:9; Rev 21:3

a prince : Jos 5:13-15; Psa 2:6; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6, Jer 33:15-17; Mic 5:2; Mat 28:18; Luk 1:31-33; Act 5:31; 1Co 15:25; Eph 1:21, Eph 1:22; Phi 2:9-11; Heb 2:9, Heb 2:10; Rev 19:13-16

TSK: Eze 34:25 - I will make // and will // and they

I will make : Eze 37:26; Isa 55:3; Jer 31:31-33; Zec 6:13; Heb 13:20

and will : Lev 26:6; Job 5:22; Isa 11:6-9, Isa 35:9; Hos 2:18-23

and they : Eze 34:28; Psa 4:8; Jer 23:6, Jer 33:16

TSK: Eze 34:26 - make them // my hill // I will cause // shower

make them : Gen 12:2; Isa 19:24; Zec 8:13, Zec 8:23

my hill : Eze 20:40; Psa 2:6, Psa 68:16, Psa 132:14-16, Psa 133:3; Isa 2:2-4, Isa 56:7; Mic 4:1, Mic 4:2

I will cause : Lev 26:4

shower : Deu 28:12; Psa 68:9; Isa 32:15, Isa 32:20, Isa 44:3; Mal 3:10

TSK: Eze 34:27 - the tree // know that // when I // served

the tree : Eze 47:12; Lev 26:4; Psa 85:12, Psa 92:12-14; Isa 4:2, Isa 35:1, Isa 35:2, Isa 61:3; Joh 15:5-8

know that : Eze 33:29, Eze 39:28

when I : Eze 34:10; Lev 26:13; Isa 9:4, Isa 10:27, Isa 14:2, Isa 14:3, Isa 52:2, Isa 52:3; Jer 2:20, Jer 30:8

served : Jer 25:14, Jer 27:7

TSK: Eze 34:28 - they shall // neither

they shall : It is evident that this prophecy could at most have only a typical accomplishment in the return from captivity under Zerubbabel, and in their consequent prosperity; but the restoration of the Jews from their present captivity, and the consequent peace and prosperity of the church and world, fully answer to this energetic language. Eze 34:8, Eze 36:4, Eze 36:15

neither : Eze 34:25, Eze 34:29; Jer 30:10, Jer 46:27

TSK: Eze 34:29 - I will // of renown // consumed // neither

I will : Isa 4:2, Isa 11:1-6, Isa 53:2; Jer 23:5, Jer 33:15; Zec 3:8, Zec 6:12

of renown : or, for renown, Psa 72:17; Isa 9:6

consumed : Heb. taken away, Eze 34:26, Eze 34:27, Eze 36:29; Isa 49:9, Isa 49:10; Rev 7:16

neither : Eze 36:3-6, Eze 36:15

TSK: Eze 34:30

Eze 34:24, Eze 16:62, Eze 37:27; Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10; Mat 1:23, Mat 28:20

TSK: Eze 34:31 - ye my // I

ye my : Eze 36:38; Psa 78:52, Psa 80:1, Psa 95:7, Psa 100:3; Isa 40:11; Mic 7:14; Luk 12:32; Joh 10:11, Joh 10:16, Joh 10:26-30, Joh 20:15-17; Act 20:28; 1Pe 5:2, 1Pe 5:3

I : Eze 34:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eze 34:2 - The shepherds // Israel // Prophesy // Thus saith the Lord God // Woe be to the shepherds! // Feed themselves // The flocks

The shepherds the rulers of the people, both political, as kings, magicians, and princes, and also ecclesiastical, priests and prophets.

Israel the two tribes, and the few that out of the ten did adhere to the house of David.

Prophesy the command is repeated to encourage and engage the prophet to his work.

Thus saith the Lord God: Ezekiel speaks, but these rulers must know it is God that speaks by him.

Woe be to the shepherds! they have been principal causes of many sins, and exemplary actors in other sins, for which many woes were threatened; many already are come, and the rest will come, in which woes these rulers shall have more than ordinary share.

Feed themselves contrive their own ease, advantage, honour, and ambitious projects. Let the consciences of these rulers, ecclesiastical and political, speak, ought they not, as shepherds, to take care of the sheep committed to their care?

The flocks the sheep, both whole flocks and the single sheep, whole societies and particular members of them.

Poole: Eze 34:3 - The fat // With the wool // Ye kill them

The fat rather the milk, which insatiably and without measure you devour; you exhaust their purses and weaken their estates by tributes, exacted by extortions: so the temporal rulers and the spiritual rulers had their methods and arts to milk them dry, these lived on the sins of the people.

With the wool with best and finest, as best suiting with your pride and luxury, on which you force the people to bestow so much that they have not to clothe themselves and theirs; this was mighty oppression.

Ye kill them contrive methods for a seeming legal course to forfeit first the life, and next the estate, of the well-fed, the rich, and wealthy, and then make merry and feast, as voluptuous, unfaithful shepherds feast on the fattest of the sheep in their masters’ fold. Ye feed not the flock; take no care to lead, protect, provide for, and watch over them, but, as idle shepherds feasted with the fattest, let the rest starve for any thing they care.

Poole: Eze 34:4 - The weak and languishing

The weak and languishing ( such there are in the church and state,) with your hand, countenance, and counsel; so these metaphorical shepherds should as the other strengthen their sheep, with carrying them into good and quiet pastures. The sheep in our pastures are subject to many sicknesses, the sheep in church and state to more, and shepherds in both should be as physicians to heal them; but here these did not so. Sometimes violent and ravenous beasts break their bones, sometimes the stronger and fatter sheep bruise or break them, these should the shepherds bind up; violent oppressors in the state and in the church broke many of them, but these shepherds bound them not up. Sheep are often driven out of the pasture, frighted, hunted, and pursued by dogs, or other mischievous creatures; these the shepherd should find out, and bring back: in church and state there were many such, frighted and driven by fierce men like dogs running upon them, but the Jewish rulers took no care to inquire for them, or to bring them back to their own. country. Sheep wander and lose themselves, shepherds should seek such and bring them home; many political sheep among the Jews wandered from their country, their king, religion, and God, and these careless rulers never sought them, but ruled them with hard hand, that held fast all that should look like royal power and privilege, and rigorously executed all their grievous laws and edicts. With cruelty , such as the Egyptians used toward the Jews, Exo 1:13,14 ; instead of acting like shepherds, these tyrants in the Jewish polity acted like merciless butchers in church and state.

Poole: Eze 34:5 - They // No shepherd // Became meat // The beasts // When they were scattered

They my neglected sheep, were scattered, by the inroads and invasions of their enemies, that broke in like devouring beasts.

No shepherd no vigilant, faithful, good shepherd that loved the flock, and of love studied its welfare.

Became meat were made a prey of, and devoured by Syrians, Ammonites, Moabites, Edomites, &c., all their neighbours might the devour them.

The beasts signify men, troops of robbers, and spoilers.

When they were scattered as sheep scattered are easily devoured by every hungry wolf or fox.

Poole: Eze 34:6 - My sheep // Through all the mountains // Upon every high hill // My flock // Scattered upon all the face of the earth // None did search

My sheep: these shepherds forgot the flock was not their property, but God will not lose his property in them, nor shall shepherds find at last they were more than God’ s stewards, and accountable.

Through all the mountains when endangered, affrighted, pursued, they got upon the mountains by their own choice, or carried away by enemies; or it may refer to their wandering after idols worshipped in high places, or perhaps to kingdoms and states and great cities, compared to mountains, that there they might find what they could not at home, quiet and safety.

Upon every high hill the same thing in like words.

My flock they were, if any among the Jews could be called so, my flock that were so used; not the swine, and goats, and unclean beasts, that by whole herds rested undisturbed. It was Baruch and Jeremiah were fain to hide.

Scattered upon all the face of the earth they were dispersed through maladministration to all parts of the known world; it is a hyperbole that speaks a mighty scattering.

None did search the shepherds were contented, nay, glad they were rid of them, neither principal officers searched nor inferior sought after them.

Poole: Eze 34:7 - Ye shepherds

Ye shepherds the rulers, king of Israel, princes priest and priests, and pretended prophets, hear ye. God speaks in the style and manner of one greatly incensed.

Poole: Eze 34:8 - My shepherds

See Eze 34:2,3,5,6 .

My shepherds: government governors are by God’ s appointment, and here he owns the careless, worst of rulers as his shepherds.

Poole: Eze 34:10 - I am against // The shepherds // I will require my flock // I will deliver my flock // From their mouth // That they may not be meat for them

I am against they have provoked me to displeasure to be their enemy, and I will appear and act so. They are enemies to my sheep, yet pretended to be shepherds, I will be an open enemy to them.

The shepherds to Zedekiah, his princes, the priests, and prophets, all the ruling part in Jerusalem.

I will require my flock I will require both account first, and next by severe punishing, as Zedekiah, his children, &c, found. Cause them to cease from feeding the flock; turn them out of my service, that honorable employment; so was the king and princes of Judah turned out of all by the king of Babylon, by whom God made good this his word. Feed themselves any more; their profit ceased with the ceasing of their authority, and they could no more milk, fleece, or slay the flock, when it was taken out of their hand.

I will deliver my flock they should have delivered them out of the hands of violence; since they did not, I will deliver, save, and rescue this flock which is mine.

From their mouth: this speaks that those shepherds had been lions, or bears, or wolves, more than shepherds, and therefore out of their mouths, not hands, God will deliver.

That they may not be meat for them so the flock shall no more be devoured by them.

Poole: Eze 34:11 - I, even I // Search

I, even I: the construction is emphatical in the Hebrew and well expressed here; I, the Owner, the Lover, the Maker, the great Shepherd, even I, who committed them to your care, never submitted them to your rapine and cruelty, am as angry with you for devouring them as I am zealous for their welfare.

Search will demand the them of you. I know how many I delivered to your keeping and I expect an account of so many again; I will see in what state and condition they are too. Seek them out: see Eze 34:5,6 : under your hand many are, but under my hand not one shall be lost.

Poole: Eze 34:12 - Will deliver them // The cloudy day // Dark day

As a shepherd doth gently gather them together, counteth them, brings them to the fold, views what they have suffered, whether lame or torn, and binds up, and healeth; if any are wanting, he looks till he findeth them, and brings them back; so will I, saith the Lord. If the shepherd find the wolf or lion among them or near them, he will either kill or drive him away; so will God. If under-servants have been careless, they shall be warned or turned away; so here, &c.

Will deliver them they are wronged in all places where they were scattered, the places in which they are and should not be are part of that danger I will free them from.

The cloudy day when the storm first began to arise from abroad or at home; here in persecutions, there in warlike preparations.

Dark day that the land was invaded till the desolation of Jerusalem, the times of maladministration of their own governors, and violent irruption of their enemies.

Poole: Eze 34:13 - Gather them // Will bring them // Their own land // Feed them // The rivers // The inhabited places

When Cyrus’ s proclamation came forth that the Jews might return, this prophecy was literally fulfilled, God did incline the minds of the Jews to retire from the people amidst whom they had dwelt seventy years: see Ezr 1:5,6 7:13 .

Gather them assemble them together; so they did in a place appointed without the country, where they were, (as appears, Ezr 8:15 ) in their assembling at Ahava or Diava, near where it falls into Euphrates, in the country Adiabene, which was from the more inward recesses of the Babylonian kingdom onwards of their journey to Jerusalem.

Will bring them lead, conduct, and as a shepherd go before them, till I have put them into possession again of their own land.

Their own land Canaan, their own by grant from the crown of heaven, anciently possessed by their fathers, and out of which violence cast them.

Feed them God will provide, maintain, and nourish them. The mountains of Israel ; places proper for sheep, where now they shall once more be kept.

The rivers water-brooks, as Psa 42:1 ; which run down from the spring-heads in the sides and tops of the mountains, with some impetuousness and noise; or if greater rivers, they are those that run by the foot of the mountains, on which these sheep shall feed.

The inhabited places: this may explain the former. On such hills by rivers the returned captives would first settle their habitations, and here these sheep would be safest; thus literally: spiritually, it refers to the gathering the elect by the gospel out of the world, &c.

Poole: Eze 34:14 - In a good pasture // Their fold be // There they shall lie

In a good pasture in fat, sweet, plentiful pastures.

Their fold be to rest in there for safety; they shall settle their habitations upon their return: or there my flock, my people, my church shall dwell and rest, where idolaters once had their high places; thus spiritually.

There they shall lie & c.: this and what follows is a confirmation of what before was promised, and it is assured to them by the Lord, who himself will see all this be done.

Poole: Eze 34:16 - I will destroy // The fat // The strong // I will feed them with judgment

In the former part of the 16th verse, God promiseth to his people that he will do all the offices of a good, watchful, tender, and faithful shepherd, which those shepherds did neglect. See also Eze 34:4 .

I will destroy severely punish; which is threatened, and was fulfilled in the ruin of the rulers of this people.

The fat the powerful and rich, who by oppressing and devouring my people grew fat, proud, troublesome, and dangerous to the poor sheep.

The strong by their authority I gave, and by the encroachments they have made to increase their power.

I will feed them with judgment: it is an irony; I will feed them, but with wormwood and gall, my sore but just judgments and displeasure, so some: but others refer judgment here to reason, decency, and fitness, the most convenient, beneficial, and safe way; as a wise shepherd will I feed these my sheep. And either may consist with the context.

Poole: Eze 34:17 - I judge between cattle and cattle // Rams

I judge between cattle and cattle make a different estimate and judgment between men and men, between the smaller and weaker that need more tenderness, and the greater and stronger whose violence is to be restrained; and as becomes me, and their different state requires, I will do.

Rams the hieroglyphic of rulers in their authority, humours, and carriage towards their subjects, who are also observed and shall be dealt with accordingly, when God makes good all this his word.

Poole: Eze 34:18 - The deep waters // Ye must foul the residue with your feet

God awakens them by this interrogatory to think first, and then speak what this is. When you are full fed, and others hungry and ready to starve, who might live on that you leave if you did not spoil it, do you think such killing is no crime? Is it not a very great cruelty, and a most barbarous inhumanity? You great ones, who have much more than others, partly by the bounty of the Lord of the sheep, and partly by your injustice and rapine, you eat the fat and sweet, and what you cannot eat you waste and spoil; and what would you say, if your proud, fat, and spiteful servants in your houses should do so to their weaker, leaner, and modester servants?

The deep waters which are clear to the eye and pleasant, which are sweet to their palate, which are wholesome to the drinker.

Ye must foul the residue with your feet in spite as much as wantonness you stamp in them, raise all the mud from the bottom, that makes the waters unfit to be drunk: is this a trivial thing thus to starve and choke those you should feed and refresh? Such hath been the carriage of you rich, powerful, ruling, and governing part of my people, who have been forced either to live on what you made unwholesome and noxious, or to starve at home, or seek somewhat abroad; this hath destroyed many and dispersed more, but I will not always wink at and bear this.

Poole: Eze 34:20 - I, even I // The fat cattle // The lean cattle

I, even I: see Eze 34:11,17 . I am judge by office and I will vindicate and right the poor by judgment.

The fat cattle the rich, voluptuous, and wanton ones.

The lean cattle the poor and indigent, that are despised, oppressed, and injured; thus the Chaldee paraphrase, between the rich man and the poor man.

Poole: Eze 34:22

In the 21st verse these metaphors and allusions do express the unmercifulness, injustice, pride, cruelty, and wanton tyranny of the rulers in church and state against the meaner people, that as you see the greater cattle run against the lesser, and overturning, or laming, some way or other hurting them, by shouldering against them; or as horned cattle wound and tear the weaker, and make them run for it; so had these rulers used their power to the hurt and scattering of the people. Because I see they destroy who he should defend, I will interpose; they will not, but I will, be kind, just, and faithful to my people and promise; I will save from foreign violence and home oppressions. See Eze 34:2,5,10,17 .

Poole: Eze 34:23 - I will set // One shepherd // Feed them // My servant David // He shall

I will set advance, establish, and make great; thus I will appoint and set up.

One shepherd: formerly their many shepherds destroyed, as Jer 12:10 ; now this one shall save. Literally and historically Zerubbabel may be somewhat intended, but principally and plenarily, as Christ is intended here, so in him it was accomplished; for he is the great, good, chief, only Shepherd, that laid down his life for his sheep.

Feed them give them best, most abundant, and most seasonable food, he also shall govern them in righteousness, and with equity.

My servant David Messiah, (as Kimchi on the place,) of the seed of David, the beloved One, who was typified by David, and in other places called by this name, as Isa 37:35 Jer 30:9 Eze 37:24 Hos 3:5 .

He shall do all the office of a good and faithful shepherd, and that for ever. I will trust them in his hands, for he will keep them, that not one of them shall be lost, but shall go in and out under his hand, and find pasture.

Poole: Eze 34:24 - The Lord // Will be their God // My servant // Prince // I the Lord have spoken it

The Lord the glorious, gracious, eternal One.

Will be their God I so put them into Christ’ s hand, that still I am and will be their God; yea, I will, through this my servant David, be their God.

My servant Christ was in this great work his Father’ s servant, Isa 42:1 52:13 Eze 37:24,25 . David ; as Eze 34:23 ; Christ, called David there as well as here.

Prince so Christ is Prince and Saviour to his church, Act 5:31 .

I the Lord have spoken it God seals it with this as his oath unchangeable.

Poole: Eze 34:25 - Will make // A covenant of peace // all good // Evil beasts // Safely // In the wilderness // In the woods

Will make renew and confirm to them.

A covenant of peace a covenant of promises, which contain and shall bring peace; in the Hebrew dialect,

all good This, as it refers to the state of this people after their return, comprehends that outward peace and prosperity that God gave them, but it hath a higher and more excellent import, better mercies of this covenant established on better promises, i.e. best, because spiritual and eternal.

Evil beasts: during the Babylonish captivity evil beasts had exceedingly increased, through seventy years’ desolation in Judea, but on the replanting and increasing of men these were diminished, and destroyed at last; thus literally. But mystically, under the bondage of Satan, worse beasts destroyed men; these Christ, who turns back that captivity, will destroy.

Safely without danger and without fear: see Eze 28:26 .

In the wilderness in which both wild and hurtful beasts, and wilder, more hurtful robbers, did haunt. There is somewhat of an hyperbole here; after the temporal redemption from Babylon, they should have such safety as they should account very great after such long and great troubles; in the spiritual redemption they should have greater safety, when, delivered from the hand of enemies, they serve God in holiness before him all their days.

In the woods places where venomous and devouring creatures usually lurk, yet there shall ye venture confidently to sleep, and without much danger.

Poole: Eze 34:26 - I will make them // The places round about // My hill // A blessing // I will cause the shower to come down in his season

I will make them my returned captives, who were looked upon as cursed, reproached, and hated.

The places round about all the country.

My hill Jerusalem, or the temple, Zion, which is called holy hill, Psa 2:6 .

A blessing very prosperous, that men shall report them to be in a blessed condition, or a blessing to others among whom they dwell, or a pattern of blessing others, whom we shall wish like to them, whom we wish greatest good to.

I will cause the shower to come down in his season their land shall be most fruitful in the products of it, corn, wine, oil, &c., and all these blessed to them; whereas formerly their blessings were so cursed that they were no blessings, now they shall be blessed, and so be double blessings to them.

Poole: Eze 34:27 - The tree of the field // The earth // Safe // The bands // Served themselves of them

The tree of the field either those that are planted by man’ s industry in the field, or those that grow wild in the field, and yield fruit, as the oak, pine, &c.

The earth tilled by man. Her increase ; great increase, as formerly, when I blessed it.

Safe: see Eze 34:25 , and Eze 28:26 .

The bands the power and tyranny of Babylon. Their yoke , which my people groaned under in captivity.

Served themselves of them made them slaves, and used them so.

Poole: Eze 34:28 - None shall make them afraid

See Eze 34:5,10,25 , and Eze 28:26 .

None shall make them afraid neither beasts nor men, for these shall be restrained if they would, those be destroyed and cease that they cannot, endanger them.

Poole: Eze 34:29 - Raise // A plant // With hunger in the land // The shame of the heathen

Raise establish and settle.

A plant or plantation, so the word, so the Chaldee paraphrast, and so it best suits new planters as they now were; however, as we read it, it is a promise of honour and fame to their posterity, as in the Maccabees’ time, and, which is more, it is a promise of the Messiah to be raised for them.

With hunger in the land by barrenness of a land cursed, or by wastes made by enemies, or by long siege, as formerly.

The shame of the heathen who reproached them; cast away, rejected of God, and accursed, so that they were a taunt and proverb among the heathen.

Poole: Eze 34:30 - Thus // The Lord // Their God // With them // That they // My people

Thus by these many and great blessings I give them,

shall they know the very heathen shall be convinced.

The Lord who can do what I promise and my people expect.

Their God by covenant from their forefathers.

With them present with them, and reconciled to them, and do bless them.

That they whom they despised and injured, and ere while did make slaves, and used so.

My people my peculiar people above all people in the world; and that though he seemed to have cast him off, and they feared it, and the enemies boasted he had, yet he owns them for his, and will not break his covenant.

Poole: Eze 34:31

Now, that neither you nor any else mistake the allegory, note, saith God, this flock of my pasture are not sheep literally, but they are men expressed by this emblem, and these men are those I am a God to, and will be so for ever.

PBC: Eze 34:2

God has not called us, my brother, and appointed us overseers of the flock that we might only be fed and clothed with the wool of the flock, but to feed them, to strengthen the weak, pour the oil of gladness into the hearts of the sick, bind up those that are broken with tender words of His everlasting goodness and mercy; and if we should see a lamb or sheep that has been driven away from the fold, go after such a one with brotherly kindness and use the tender cords of love to lead it back into the fold.

Elder Euther Climer

PBC: Eze 34:4 - The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; // with cruelty have ye ruled them

" The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost;"

When the minister of the Lord is being controlled by a spirit of lordship, of master or ruler, the diseased are not strengthened, the sick are not healed, that which is broken is not bound up, that which is driven away is not brought again, and those who are lost are not found; the Lord’s little children are scattered, and they wander in the desert hungry and crying for food, and are devoured by their adversaries. What a deplorable state and condition! Language fails me to describe the sorrows, distresses, sore afflictions and heartaches resulting from such a spirit! And such a great woe pronounced against the shepherds or ministers possessing such a spirit! Brethren, have we ever been possessed of it? Have any of us been " weighed in the balance and found wanting" along this line? If so, let us humble ourselves in dust and ashes; let us humble ourselves under the mighty hand of our God; let us humbiy beg Him to forgive our folly and our wrongs, and that His fierce anger may be turned away from us, and that He may restore unto us the joys of His salvation and pour out a blessing upon us; that He may bring our children and neighbors and their children into His blessed fold, and that He would help us to feed them upon the pure and sincere milk of the word.

Eld. C. H. Cayce

" with cruelty have ye ruled them"

The " them" were the children of Israel. By reading this chapter we will find that the children of Israel suffered as a result of the cruelty and the ruling of the shepherds. National Israel were a type of spiritual Israel. Surely no Primitive Baptist will deny this. As they were a type of spiritual Israel, and such a spirit among the shepherds in that day brought trouble, sorrow and distress, it will bring the same in this day among spiritual Israel. Perhaps it may not be amiss to call attention to the fact also that the Lord pronounced a curse upon the shepherds, and said, " Behold, I am against the shepherds, and I will require my flock at their hand."

Elder C. H. Cayce

Haydock: Eze 34:2 - Shepherds

Shepherds. That is, princes, magistrates, chief priests, and scribes. (Challoner) ---

Shepherds may lawfully take milk, (1 Corinthians ix. 7.) but the sheep and its wool belong to the master. (Worthington) ---

Excellent instructions are here given for all in authority. (Calmet)

Haydock: Eze 34:3 - Fat

Fat. Pastors often disguise the truth to flatter the rich, or the more just souls are ruined by their negligence.

Haydock: Eze 34:4 - Healed // Hand

Healed. God alone can restore to life. But pastors will not be excused by ignorance if they know not the maladies and the remedies of their flock. ---

Hand. This was blamed in the Pharisees, and is contrary to the spirit of the gospel, Matthew xxiii. 4., and 1 Peter v. 2.

Haydock: Eze 34:5 - Field

Field. The people being neglected, followed false prophets and idols. Their teachers were so far from striving to reclaim them, that they perhaps shewed them the example. (Calmet)

Haydock: Eze 34:8 - No shepherd

No shepherd. Pastors who seek only their temporal advantage, (1 Timothy vi. 5., and Titus i. 7.; Haydock) are hirelings; and if they teach false doctrine, they are wolves, John x. (Worthington)

Haydock: Eze 34:10 - Cease

Cease. Both the leaders and the people were led into captivity.

Haydock: Eze 34:12 - Day

Day, in persecution. I will count my sheep, lest any be lost.

Haydock: Eze 34:13 - Land

Land. All this cannot be understood of the synagogue alone.

Haydock: Eze 34:16 - Preserve

Preserve, (Septuagint, Syriac) which seems more natural than Hebrew and Chaldean, "destroy." I will not eat them, like bad shepherds, ver. 3. (Calmet) ---

God and those whom he sends, will take care of the flock, Ephesians iv. (Worthington)

Haydock: Eze 34:17 - Cattle

Cattle. The crimes of the pastors do not excuse the flock. In it there are people of different dispositions. The rich often destroy, and these are brought to an account, ver. 24. (Calmet)

Haydock: Eze 34:23 - David

David; Christ, who is of the house of David. (Calmet) ---

That king had been dead long before, so that no Jew or heretic can deny but that the Messias is here meant, as [in] chap. xxxvii. 24., &c. (Worthington) ---

He possessed eminently all the virtues of David, and was of his seed. Zorobabel, &c., cannot be understood, as we have no proof that the governors after the captivity were chosen from the tribe of Juda, chap. xxi. 27.

Haydock: Eze 34:25 - Peace // Beasts

Peace. Christ pacifies all, Romans xv. 33., Micheas v. 5., and Ephesians vi. 15. ---

Beasts: those who promote idolatry; or, speaking of Christians, who teach heretical doctrine and persecute the Church. (Calmet)

Haydock: Eze 34:26 - Make

Make. Literally, "place." (Haydock) ---

Septuagint read not a blessing, which seems superfluous. (Calmet) ---

Yet Chaldean has it, and the idea is more complete. (Haydock)

Haydock: Eze 34:29 - A bud of renown

A bud of renown, ( germen nominatum. ) He speaks of Christ, our Lord, the illustrious bud of the house of David, renowned over all the earth. See Jeremias xxxiii. 15. (Challoner) ---

Septuagint, Syriac, "a plant of peace." Chaldean, "established." (Calmet)

Haydock: Eze 34:31 - Men // Am the Lord

Men. What has been said of sheep (Menochius) relates to you. ---

Am the Lord. This is not in Hebrew or Protestants. (Haydock) ---

But it is found in one Hebrew manuscript and Septuagint, as this version is thus frequently confirmed. (Kennicott, Dis. ii.)

Gill: Eze 34:1 - The word of the Lord came unto me // saying

The word of the Lord came unto me,.... The date of this prophecy is not given; however, it seems to have been delivered after the destruction of Jerusalem; the causes of which are mentioned, the sins of the people and their governors, which the prophet is directed to expose:

saying: as follows:

Gill: Eze 34:2 - Son of man, prophesy against the shepherds of Israel // prophesy, and say unto them, thus saith the Lord God unto the shepherds // woe be to the shepherds of Israel, that do feed themselves // should not the shepherds feed the flocks

Son of man, prophesy against the shepherds of Israel,.... Or, "concerning" ^p them; the governors of them, as the Targum and Jarchi; their political governors, their kings, princes, and civil magistrates of every order and degree; so Kimchi interprets it of kings; and it was common with the eastern nations, and with the Greeks, to call kings shepherds; and one and the same word; in the Greek language, signifies to feed sheep, and to govern people; see Psa 78:72, also their ecclesiastical governors are intended, prophets, priests, Levites, scribes, and Pharisees; these were bad shepherds, or they would not have been prophesied against; and though they were shepherds of Israel, this must be done:

prophesy, and say unto them, thus saith the Lord God unto the shepherds: that the message to them might be the more regarded, it is ordered to be delivered in the name of the Lord; otherwise they would have been apt to have despised it, and charged the prophet with impertinence and rudeness:

woe be to the shepherds of Israel, that do feed themselves! that is, themselves only, and not the flock: had they fed the flock, as well as themselves, they would not have been blamed; but they took no care of the people over whom they were set only minded their own affairs, to get riches and honour, but neglected the good of the people, yea, cruelly oppressed them:

should not the shepherds feed the flocks? undoubtedly they should; it is their duty, the business of their office, so to do; kings to rule over their subjects, defend their persons and property, and secure their privileges and liberties to them; and ecclesiastical rulers, ministers of the word, should feed the flock or church of God committed to them with knowledge and understanding; see Jer 3:15.

Gill: Eze 34:3 - Ye eat the fat // who feedeth a flock, and eateth not of the milk of the flock // ye clothe you with the wool // ye kill them that are fed // but ye feed not the flock

Ye eat the fat,.... The Septuagint, Vulgate Latin, and Arabic versions, render it, "the milk"; the words for fat and milk differ only in the points; and this was not unlawful, for

who feedeth a flock, and eateth not of the milk of the flock? 1Co 9:7, provided it was done with moderation, that they ate some, but not all; but these rulers milked their subjects too much, oppressed them with heavy taxes, and got their substance into their own hands. The Targum is,

"ye eat the good;''

they got possessed of the best of their substance; as did also their ecclesiastical rulers, who were greedy shepherds, that could never have enough; they looked for their gain from their quarter, and even devoured widows' houses, Isa 56:11,

ye clothe you with the wool: the pure wool, as the Targum, the finest of it; they fleeced the flock, and stripped the people of their riches; and minded nothing but their own backs and bellies:

ye kill them that are fed; or, that "are fat" ^q; the richest of the people they brought accusations and charges against for capital crimes; and so put them to death under a colour of justice, that they, might get their estates into their hands:

but ye feed not the flock; did not govern the people well, by doing justice and judgment among men, as became civil magistrates; did not deliver out words of faith and sound doctrine, to feed the souls of men with, which is the duty of those that preside in the church of God.

Gill: Eze 34:4 - The diseased have ye not strengthened // neither have ye healed that which was sick // neither have ye bound up that which was broken // neither have ye brought again that which was driven away // neither have ye sought that which was lost // but with force and with cruelty have ye ruled them

The diseased have ye not strengthened,.... Such, in the civil polity, who were poor, and in necessitous circumstances, were not relieved; such who were injured and oppressed by others were not vindicated; and such as were forced to flee to other countries, or were carried captive, no care was taken, or methods used, to ransom them, and, bring them back; all which may be meant by this and the following metaphors, taken from the evil things that befall a flock of sheep: and such who were weak through spiritual diseases, their prophets and teachers took no care to cure them of their diseases, and to strengthen these feeble minded ones with divine cordials and spiritual food, and confirm them in the faith:

neither have ye healed that which was sick; by directing them to the great Physician of souls, and to his precious blood for healing and pardon of sin:

neither have ye bound up that which was broken; whose consciences were wounded, and hearts broken, with a sense of sin; or who had fallen to the breaking of their bones, and should be restored in a spirit of meekness and dealt gently with, as surgeons do in setting and binding up broken bones:

neither have ye brought again that which was driven away; or, "was gone astray" ^r; being seduced by false teachers; and yet, though it was known they were, no care nor pains were taken to reclaim and restore them:

neither have ye sought that which was lost; that wandered of their own accord, and perished for want of knowledge, and were lost for lack of a guide to direct them, and no one would do this good office to them:

but with force and with cruelty have ye ruled them; in an arbitrary and tyrannical way, lording it over God, s heritage, 1Pe 5:3.

Gill: Eze 34:5 - And they were scattered because there is no shepherd // And they became meat to all beasts of the field when they were scattered

And they were scattered because there is no shepherd,.... No good one; there were shepherds, but they were idol shepherds, good for nothing, and it was all one as if there were none: so, in Christ's time, there were the Scribes and Pharisees; yet, since these did not feed the people with wholesome doctrine, they are said to be as sheep without a shepherd, and scattered abroad, as here from the fold, and from one another; dispersed here and there, seeking food, and none, which moved his compassion, Mat 9:36, in the political sense it may refer to their captivity, and their dispersion among the nations, having no king: So the Targum,

"and they were scattered without a governor.''

And they became meat to all beasts of the field when they were scattered; the Targum is,

"and they were delivered to all the kingdoms of the people to be consumed;''

such as the Assyrians, Babylonians, Ammonites, Moabites, and others; and may be applied to false teachers, those grievous wolves, which spare not the flock, into whose hands members of churches, professors of religion, fall, when neglected by their shepherds.

Gill: Eze 34:6 - My sheep wandered through all the mountains, and upon every high hill // yea, my flock was scattered upon all the face of the earth // and none did search or seek after them

My sheep wandered through all the mountains, and upon every high hill,.... As sheep do, when gone astray, go from mountain to hill; so the people of Israel fled from place to place, through the cruelty of their rulers, or through the force of the enemy, being carried captive into many kingdoms and nations, signified by mountains; and perhaps there is some allusion, to their worshipping of idols on hills and mountains, being drawn into it by the false prophets:

yea, my flock was scattered upon all the face of the earth; so great and general was the dispersion by the several captivities: the Lord has sheep, or some of his elect, some that belong to his flock, in all parts of the world:

and none did search or seek after them; but he will himself, as in Eze 34:11, for he will lose none of them; but this does not excuse the shepherds.

Gill: Eze 34:7 - Therefore, ye shepherds, hear the word of the Lord.

Therefore, ye shepherds, hear the word of the Lord. Or, "ye governors", as the Targum, both civil and ecclesiastical; ye kings, princes, and magistrates; ye prophets and teachers of the people, who ought to have attended to the word of grace, to the doctrines of the Scriptures, and fed the people with them; but, since you have not, hear the word of threatening from the Lord, and the just punishment that shall be inflicted on you.

Gill: Eze 34:8 - As I live, saith the Lord // surely, because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd // neither did my shepherds search for my flock // but the shepherds fed themselves, and fed not my flock

As I live, saith the Lord,.... It is an oath, and which he swore in his wrath, being provoked with the shepherds for their misadministration:

surely, because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd; a prey to all the kingdoms of the people, being without a governor, as the Targum; or to false teachers, there being no spiritual pastors to take care of them:

neither did my shepherds search for my flock; that was scattered, and carried captive, and became a prey to others; even those that were of God's appointing, as the kings of Israel, their priests and prophets; for both their civil polity and ecclesiastical hierarchy were of God, though the ends thereof were not answered, or the persons put into office did not do their duty:

but the shepherds fed themselves, and fed not my flock: See Gill on Eze 34:2, Eze 34:3.

Gill: Eze 34:9 - Therefore, O ye shepherds, hear the word of the Lord.

Therefore, O ye shepherds, hear the word of the Lord. This is repeated, that it might be observed, and for the confirmation of it; it might be depended upon that what follows would be accomplished, unless they changed their conduct and behaviour; and, to leave them inexcusable, they are again called upon to hear what the Lord should say unto them. The Targum is,

"therefore, O ye wicked governors, return to the law, and I will have mercy on you; hearken to the doctrine of the law, and receive the word of the Lord.''

Gill: Eze 34:10 - Thus saith the Lord God, behold, I am against the shepherds // and I will require my flock at their hand // and cause them to cease from feeding the flock // neither shall the shepherds feed themselves any more // for I will deliver my flock from their mouth, that they may not be meat for them

Thus saith the Lord God, behold, I am against the shepherds,.... His heart was against them; his hand was against them; his face was against them, to cut them off. The Targum is,

"behold, I will send my fury upon the governors;''

and there was good reason for it, they were against him and his glory, against his flock, his people, his cause, and interest; sad it is for any to have God against them, and to be against God; for none ever hardened themselves against him and prospered, Job 9:4,

and I will require my flock at their hand; the full tale of them that have been committed to their care, and will punish them for the neglect of them; their blood, their life, and the loss of them, I will require at their hands; thus he punished Zedekiah and his princes, and the priests and prophets:

and cause them to cease from feeding the flock; take the kingdom from them, as he did from Zedekiah; abolish the ecclesiastical hierarchy among the Jews; cut off three shepherds in one month, the priests, prophets, and scribes of the people; and put the flock into other hands, the apostles and ministers of the Gospel:

neither shall the shepherds feed themselves any more; enrich themselves with the substance of the people:

for I will deliver my flock from their mouth, that they may not be meat for them; who, instead of being shepherds to feed the flock, were no other than wolves in sheep's clothing, and ravenous lions and bears, which devoured the flock; but this they should do no longer.

Gill: Eze 34:11 - For thus saith the Lord God // behold, I, even I, will both search my sheep, and seek them out

For thus saith the Lord God,.... Since the shepherds are so negligent, careless, and cruel:

behold, I, even I, will both search my sheep, and seek them out; as he did the Jews, in all countries where they were, so his elect in all places where they are: he is the omniscient God, and knows them that are his, and can call his own sheep by name; he knows the places where they are; for he has fixed the bounds of their habitation, and was delighting himself in the habitable parts of the earth, where he knew they would be, even before the world was; he knows the time of finding them, which he himself has fixed, and which is a time of love, and a time of life; and he can distinguish them, notwithstanding the filth they have contracted by their sins and transgressions, and from the crowd they are among: and he is the omnipotent God, that can take them out of what hands soever they may be, or in whatsoever state and condition they are; though in the hands of Satan, in the paws of that devouring lion, and in a pit wherein is no water, in a horrible pit, the mire and clay: he that says this is the owner and proprietor of them; and that is the reason why he searches and seeks them out; and which he repeats for the confirmation of it, and to show the vehemence of his affection towards them, and how bent he is upon it, and how eager and resolute in his pursuit after them: he searches for his chosen people among the ruins of Adam's fall, in whom they fell as others; among the men of the world, where they are; among the dust of the earth, where his lost piece of silver and those pearls lie; among the mountains of sin or self-righteousness, where these sheep are wandering; and he never leaves off seeking and searching till he has found them: and what moves him to it is not their nature, for they are no better than others; nor their numbers, for they are few; but his love to them, the relation he stands in to them as their shepherd, his interest and property in them, his covenant on their account, and also his own glory.

Gill: Eze 34:12 - As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered // so will I seek out my sheep, and deliver them out of all places where they have been scattered in the cloudy and dark day

As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered,.... That is, when they have been scattered, and are got together again; then he goes among them, to see if there are any missing, and in wheat condition they are, and what they want:

so will I seek out my sheep, and deliver them out of all places where they have been scattered in the cloudy and dark day; such as, in a literal sense, the time of the captivity was, when the Jews were dispersed in the various provinces of Babylon, and other countries; and which was a time of darkness and affliction to them. The time of Adam's fall was a dark and cloudy day; when all sinned in him, and were made sinners by his disobedience; when the sentence of condemnation and death passed upon all, and they became liable to utter ruin and destruction; when darkness and ignorance seized all human nature; when all mankind were separated from God, and set at a distance from him; in consequence of which the children of God, his sheep, were scattered abroad. A time of unregeneracy is a cloudy and dark day with God's elect; they are in darkness, and walk in darkness, and are darkness itself, till made light in the Lord: and so is a time of desertion; when the Lord's people are laid in darkness, and the deeps, and both sit and walk therein, and see no light; when they can neither see the Lord, nor hear from him, nor have any communion with him; when the sun of righteousness is withdrawn or eclipsed; and they cannot see their interest clear in spiritual and eternal things: as is also a time of persecution with the churches of Christ; when both ministers and people are scattered abroad, and their eyes cannot behold their teachers; and moon and stars are not seen for many days, Gospel ministers and Gospel ordinances: and the same is a time of blasphemy and error; and when it is neither day nor night, as is the present season; but there is no day so cloudy and dark but the shepherd can see his sheep, and will look them out, though they cannot see him.

Gill: Eze 34:13 - And I will bring them out from the people, and gather them from the countries, and will bring them to their own land // and feed them upon the mountains of Israel by the rivers // and in all the inhabited places of the country

And I will bring them out from the people, and gather them from the countries, and will bring them to their own land,.... Which was in part fulfilled when the Jews were delivered from the Babylonish captivity; and which may well be ascribed to the Lord, since it was he that stirred up Cyrus, king of Persia, to proclaim their liberty; and which raised the spirit of the people to go up upon it, and build the temple in Jerusalem, Ezr 1:1, though it will have a more full accomplishment in the latter day, when these people shall be gathered out of all countries where they are dispersed, and return to their own land, and embrace the true Messiah, and be all saved; of which there was a pledge and presage in the apostles' time, on the day of Pentecost; when some out of all nations were collected together at Jerusalem, and heard the wonderful things of God in their own language, and were converted; and afterwards, wherever the Gospel came in the Gentile world, it was first preached to the Jews, and was the power of God to salvation first to them; by which means the sheep of Christ, the elect of God among them, in each of the parts of the world, were gathered in: but this need not be confined to the Jews only; since the Lord had other sheep beside them, even among the Gentiles, in all parts of the world; whom he searches for, and effectually calls by his grace, and separates them from the rest of the world, and brings them into his churches, and among his people:

and feed them upon the mountains of Israel by the rivers: not upon the barren mountains of Sinai and Horeb, or with the works of the law; for there is no righteousness, life, and salvation by them, and so no peace and comfort, or food for faith; but upon the mountains of Israel, the churches of Christ, comparable to mountains for their height, visibility, immovableness, and for their pasturage: here the great Shepherd, the Lamb Christ Jesus, is, even on Mount Zion; here his under shepherds are, who feed the flock with knowledge and understanding; here the word of God is preached, the wholesome words of our Lord Jesus, by which souls are nourished up to everlasting life; in these mountains the feast of fat things is made; here the green pastures are, the sheep are made to lie down in; and here the lilies grow, among whom Christ feeds; and by these mountains run the "rivers" of everlasting love and covenant grace, the streams of Gospel doctrines, and the waters of Gospel ordinances, to the great refreshment of the saints; here the Lord feeds his people:

and in all the inhabited places of the country; in the private dwellings of the saints, as well as in public assemblies.

Gill: Eze 34:14 - I will feed them in a good pasture // And upon the high mountains of Israel shall their fold be; there shall they lie in a good fold // And in a fat pasture shall they feed on the mountains of Israel

I will feed them in a good pasture,.... Or with good food, as the Targum: such as the fulness of grace in Christ, where believers go in and out, and find pasture; and where they may feed to the full, have bread enough, and to spare; and may draw water with joy out of the full wells of salvation: this is good food; food indeed, in opposition to that which was typical, or is imaginary; this is spiritual food, suitable to the spirits of men, brought by the Spirit of God, and relished by a spiritual man; this is savoury food, soul satisfying and soul strengthening food; this is nourishing food, and what will endure to everlasting life: and such is the Gospel, the promises and doctrines of it, in which there is a variety of food; milk for babes, and meat for strong men; sweet to the taste, and health to the bones; salutary and nourishing, and which makes glad the heart; and of the same kind are the ordinances of the Gospel, the breasts of consolation, the goodness and fatness of the Lord's house; which he makes his people partakers of, and satisfies them with.

And upon the high mountains of Israel shall their fold be; there shall they lie in a good fold; of the same nature and use are the churches of Christ as a fold is to the sheep; as that they are separated, divided, and distinguished from others; as into a fold, the sheep of Christ are gathered into churches; where they lie together, are united and knit together in love, and where they have communion with one another, and keep each other warm, and stir up one another to love and good works; whereby the vitals of religion are preserved; here they are kept in the night season, and fed in the winter; these like a fold are a sort of fence unto them, and a preservation of them from wolves and bears; and here they lie down, and have spiritual rest, ease, and safety: and as in a fold there are lambs, and sheep, and goats, so in churches there are different sorts folded together, weaker and stronger Christians; and some only nominal ones, who will be separated at the last day. A fold may be taken down, and removed from place to place, and so may visible congregated churches; the candlestick may be removed out of its place, the word and ordinances; and so a Gospel church state may be carried from place to place; and there is but one fold for Jews and Gentiles, and this is a good one; see Joh 10:16.

And in a fat pasture shall they feed on the mountains of Israel; on the feast of fat things there, and so become fat and flourishing; See Gill on Eze 34:13.

Gill: Eze 34:15 - I will feed my flock // and I will cause them to lie down, saith the Lord

I will feed my flock,.... This is repeated for the further confirmation of it, that it might be depended upon that the Lord would feed his people in the manner before promised; and it gives a reason why he would do it, because they were his flock; he had a right unto them, a property in them; they were separated and distinguished from others by him, as the church of God is; and which is also purchased by Christ, and gathered out of the world by his Spirit and grace; and therefore he will feed them, or take care that they shall be fed, Act 20:28,

and I will cause them to lie down, saith the Lord; in the good fold provided for them; where they have both rest and safety, and also plenty of suitable food; See Gill on Eze 34:14. The Targum is,

"I will govern my people, and will cause them to dwell safely, saith the Lord God;''

The Septuagint and Arabic versions add, "and they shall know that I am the Lord".

Gill: Eze 34:16 - And I will seek that which was lost // and bring again that which was driven away // and will bind up that which was broken // and will strengthen that which was sick // but I will destroy the fat and the strong

And I will seek that which was lost,.... As all men are in Adam, and through his fall, and by their own actual transgressions; and so the elect of God among the rest; who are lost not with respect to God's knowledge of them, love to them, and care for them; but with respect to their knowledge of him, affection for him, and regard to his will, service, and glory; they are lost to themselves, they know not where they are, what is their state and condition, and how to get out of it; they cannot help themselves, nor can any other creature help them; and they see themselves to be in this lost and undone condition, when they are enlightened by the Spirit of God: but they are not irretrievably lost, for they are preserved in Christ Jesus; and he has been sent to seek and to save them; which he has done by redeeming them from sin, Satan, and the law; and, in the effectual calling, he goes after them, he sends his Gospel to them, and his Spirit unto them, and returns them to himself, the Shepherd and Bishop of souls; and whereas after this they go astray like lost sheep, he seeks and looks them up, and restores their souls, Psa 119:176,

and bring again that which was driven away; through the power and prevalence of unbelief, from holding fast to the head Christ, departing at least partially from the living God; from dealing by faith with his precious person, blood, and righteousness; and from the precious promises, as not belonging to them, and refusing to be comforted by them; but the Lord brings back such again, and causes them to believe: Thomas is a notorious instance of this, Joh 20:24, such also who are driven away through the force of Satan's temptations from the throne of grace; from the word and ordinances; and from private conversation with the saints, being hypocrites, as he suggests unto them; these the Lord brings back, by rebuking the tempter, and delivering out of his temptations: likewise such as are driven out of the right way of truth, and carried away with the error of the wicked, through the influence of bad pastors or false teachers, Jer 23:1, these will he restore again; for it is impossible the elect of God should be finally deceived: moreover, such as are driven away by the force of persecution, and scattered abroad, in God's due time have rest, and return to their folds again; see Jer 50:17,

and will bind up that which was broken; such who have broken hearts, broken with a sense of sin; made truly contrite by the Spirit and grace of God, through the word; which is a hammer to them, that breaks the rocky heart in pieces; to these the Lord has respect; their broken hearts are acceptable to him; he dwells with them, to revive them; he speaks and restores comforts to them; pours in oil and wine into their wounds, like the good Samaritan, and binds them up; see Psa 147:3 and such who have broken bones, who have fallen into sin to the breaking of their bones, to the destroying of their peace, joy, and comfort, as David, Peter, and others have done; he sets their broken bones, and restores the joys of his salvation; and causes the bones which were broken to rejoice; at the discoveries of his pardoning grace and mercy, Psa 51:8,

and will strengthen that which was sick; sick through sin, as all men are; sick of sin, as sensible sinners be; sickly and weak, and ready to die, as fallen professors, backsliders, are; sick of love, through want of the discoveries of it; long after them; cannot be easy without them, as Christ's spouse sometimes is; and sick for want of food, faint and languid for want of spiritual refreshment; as the persons were Christ had compassion on, being as sheep without a shepherd, Mat 9:36 each of these the Lord strengthens with the discoveries and applications of pardoning grace; with the flagons of his love, and apples of his promises; with the food of the Gospel, which strengthens men's hearts; and with grace out of his fulness, whereby they are strengthened against sin, snares, and temptations, and to exercise grace, and do the will of God:

but I will destroy the fat and the strong; that are full of themselves, lifted up with pride, conceited with their riches or righteousness, and despise others, whom they thrust with side and shoulder, and push with their horns, Eze 34:21. So the Targum interprets it of wicked men,

"and I will consume the ungodly and sinners;''

but the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "I will keep the fat and the strong"; in the plight and condition in which they are, and make them still stronger, and more fat and flourishing; so Jerom interprets it of saints and godly persons; and this agrees with the preceding clauses; only the original Hebrew text is against it, which does not admit of a various reading; and this rendering seems to arise in the Septuagint, the others follow, from the mistake of a similar letter: "I will feed them with judgment"; meaning either the whole flock, consisting of fat and lean cattle, making a distinction between them, Eze 34:17, feeding them with discretion, and judging them according to their deserts; or else the fat and the strong ones, by inflicting righteous vengeance on them, feeding them with wormwood and gall; or his own people and sheep only. So the Targum, "I will govern my people with judgment"; in righteousness, goodness, truth, and faithfulness.

Gill: Eze 34:17 - And as for you, O my flock, thus saith the Lord God // behold, I judge between cattle and cattle, between the rams and the he goats

And as for you, O my flock, thus saith the Lord God,.... Having done with the shepherds, and the complaint against them, the Lord proceeds to take notice of the flock, or the people themselves, and the evils that were among them; for in the Lord's own flock, in the nation and church of Israel, as now in the visible congregated churches of Christ, there were two sorts of persons, some good, others bad; some that behaved well, and others ill; some were sheep, and others goats:

behold, I judge between cattle and cattle, between the rams and the he goats: between the smaller and weaker cattle, the sheep and the lambs; and the larger and stronger cattle, the rams and he goats; by which latter may he meant persons of superior power and authority, of greater wealth and riches, and of more wisdom and knowledge, at least in their own conceits; and who were oppressive and injurious to the poor and common people, and less knowing, at least as they thought; who may be intended by the former: now, the Lord, as he observed a difference between them, he would make this manifest, and take the part of the one against the other; even the part of the weaker against the stronger. The Targum is,

"behold, judge between man and man, sinners and the ungodly.''

Gill: Eze 34:18 - Seemeth it a small thing unto you to have eaten up the good pasture // but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet

Seemeth it a small thing unto you to have eaten up the good pasture,.... This is directed to the rams and he goats, to the people of power and wealth, or who had the key of knowledge and instruction; who, by their conduct, showed as if it was not enough for them to eat and drink the best of things themselves, to enjoy their wealth and riches, and keep their posts of honour and profit, and the revenues of them, in church and state:

but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? but they must oppress the poor, by taking away from them that little they have; or by making their lives uncomfortable to them, by their severities and exactions; so that that small pittance they had, they cannot enjoy with any pleasure, The allusion is to beasts in pasture, which tread down and put dung what they do not eat, which makes what is left unfit for others; and to cattle, at ponds of water, which having drank, foul the rest with their feet; as camels particularly are said to do; so that others cannot drink after them, at least not so agreeably: this may be applied to the Scribes and Pharisees, and such as they were, who devoured widows' houses, and made void the word and commandments of God, by their traditions; teaching for doctrines the commandments of men; and so polluted the pure waters of the sanctuary; defiled the Scriptures of truth, and delivered out such doctrines as were not food and drink to the souls of men, and yet were obliged to receive them; and such are heretical persons, who sometimes arise out of the churches, are a part of the flock, that corrupt the word of God, pervert the Scriptures, and handle them deceitfully; and may be said to tread down and trample upon the wholesome truths of the Gospel, and to muddy the clear doctrines of grace; so that the children of God cannot, as they desire, have the pure, unmixed, sincere milk of the word.

Gill: Eze 34:19 - And as for my flock, they eat that which ye have trodden with your feet // and they drink that which ye have fouled with your feet

And as for my flock, they eat that which ye have trodden with your feet,.... They are forced to do it, not being able to come at any thing else; being as sheep without a shepherd, or worse:

and they drink that which ye have fouled with your feet; which, as it cannot be agreeable and relishing, so neither wholesome; as the leaven of the Scribes and Pharisees; the traditions of the elders; the false doctrines of false teachers, whose words eat as do a canker. The Targum of the whole verse is,

"and my people eat the residue of the food of your ministers, and drink the residue of the drink of your ministers.''

Gill: Eze 34:20 - Therefore thus saith the Lord God unto them // behold, I, even I, will judge between the fat cattle and between the lean cattle

Therefore thus saith the Lord God unto them,.... To the rams and he goats of the flock, that use the pastures and defile the waters after this manner, and make them unfit for the lesser cattle; or that use the poor people of God after this sort:

behold, I, even I, will judge between the fat cattle and between the lean cattle. The Targum is,

"between the rich man and the poor man;''

this is repeated, and in very strong terms, for the confirmation of it: this the Lord promised to do, and he has done it by his son, to whom he committed all judgment; and who, in the days of his flesh, made a difference between those who were full of themselves, self-righteous persons; who were self-sufficient, and needed not repentance, nor any other righteousness but their own; who trusted in themselves, and despised others: and may be meant by the "fat cattle": and between those who were low and mean in their own eyes, humble and meek, weary and heavy laden, hungering and thirsting after the righteousness of another: now for judgment did Christ come, that they which see not might see, and those who saw might be made blind; he called the one, and not the other, to repentance; made known the things of the Gospel to babes, and hid them from the wise and prudent; rejected the one, and had compassion on the other; see Joh 5:22, and when he comes a second time, he will judge between these, and separate them; and set the sheep on his right hand, and the goats on the left, Mat 25:31.

Gill: Eze 34:21 - Because ye have thrust with side and with shoulder // and pushed all the diseased with your horns // till he have scattered them abroad

Because ye have thrust with side and with shoulder,.... As the stronger cattle do the lesser:

and pushed all the diseased with your horns; as horned cattle do those they dislike, and bear an antipathy to; which to do to the diseased is great cruelty: sheep, it is said, will take some care of those that are diseased among them, and bring them to places of sunshine and shelter; but here the horned part of the flock, and in health, are represented as acting a barbarous part to the weak and diseased: this may denote such as are in power and authority, using it to the hurt and detriment of those that are under them, and whom they should relieve and protect: it may be applied to the anathemas and excommunications of the Jews, who pronounced those an accursed and ignorant people that believed in Christ, and expelled such out of their synagogues that professed his name; and to their persecutions of the apostles and first Christians:

till he have scattered them abroad; or "without" ^s; that is, without the land. The Targum is,

"through the provinces;''

obliged them to quit their country, and go unto other parts, as the first preachers of the word did; who, upon the persecution at the death of Stephen, were scattered abroad everywhere, Act 8:1.

Gill: Eze 34:22 - Therefore will I save my flock // and they shall no more be a prey // and I will judge between cattle and cattle

Therefore will I save my flock,.... Or redeem my people, as the Targum; that is, by his son, after described, as his shepherd and servant:

and they shall no more be a prey: to Satan the roaring lion; nor to such horned cattle, their persecutors; nor to false teachers, who lie in wait to deceive; nor shall they ever perish, being the sheep of Christ, hand, and under the care of him the shepherd, spoken of in the next verse:

and I will judge between cattle and cattle; between man and man, as the Targum; that is, between good and bad men, the persecutors and the persecuted. See Gill on Eze 34:17. See Gill on Eze 34:20.

Gill: Eze 34:23 - And I will set up one shepherd over them // and he shall feed them // shall do // even my servant David // he shall feed them, and he shall be their shepherd

And I will set up one shepherd over them,.... Or governor, as the Targum; an excellent one of a thousand, the only one; in comparison of whom others are not to be named; for though there are under shepherds, as magistrates and ministers of the word, he is the principal one; that is, Christ, called the good Shepherd, the great Shepherd, and the chief Shepherd, and the only one; and who became so by the constitution and appointment of Jehovah the Father; who chose him, called him, and intrusted him with all his sheep: who sent him to seek and save his lost sheep; for whom he died, rose again, and is accountable: he is more particularly called the one Shepherd, with respect to Jew and Gentile; see Joh 10:16,

and he shall feed them; the flock, even the poor of the flock, thrust at and pushed by others: he shall feed them by his ministers, as under shepherds in his churches, where his word is preached, and his ordinances are administered; he shall feed them with himself, the bread of life; with his flesh and blood, which are meat and drink indeed; with covenant grace, blessings, and promises; with the Gospel, and the doctrines of it; he feeds his babes with milk, his strong men with meat, and all with the wholesome words of faith and good doctrine, whereby he nourishes them up to everlasting life; and this he

shall do, not by force, but willingly: it denotes the certainty of it; it may be depended on:

even my servant David; not David himself literally; who though a shepherd, and the servant of the Lord, yet had been dead many years before this prophecy was delivered; nor Zerubbabel, who was of his seed; for though a servant of the Lord, and a prince or governor of Judah, yet not a king, and much less a king or prince for ever; as this person is said to be, Eze 37:24, but the Messiah, as is expressly owned by Kimchi; who says, this is the Messiah that shall arise from his seed in the time of salvation: he is called David because his name agrees with him, which signifies "beloved", he being beloved of God and man; and because the son of David, of his seed according to the flesh; and because David was an eminent type of him, in his person, offices, afflictions, wars, victories, and exaltation; and because he was David's Lord and representative, and in whom his everlasting kingdom is established. The same is called the servant of the Lord, as he often is in Scripture, being so in his office capacity as Mediator; and because he took upon him the form of a servant; did the work of one; and was of the Lord's choosing, calling, supporting, and glorifying:

he shall feed them, and he shall be their shepherd; which is repeated for the greater confirmation of it.

Gill: Eze 34:24 - And I the Lord will be their God // and my servant David a Prince among them // I the Lord have spoken it

And I the Lord will be their God,.... The God of them Christ is the shepherd of, and whom he feeds; the sheep and poor of the flock: this is the great blessing of the everlasting covenant, and than which there cannot be a greater, to have the Lord, the everlasting and unchangeable Jehovah, to be a covenant God and Father:

and my servant David a Prince among them; who should reside among them, dwell with them, by granting them his spiritual presence, and so rule over them, protect and defend them; even he who is the Prince of the kings of the earth, and is exalted, a Prince and a Saviour of his people Israel; he is such a Shepherd as that he is a Prince; and such a Prince as that he is a Saviour and under whose princely government is the greatest safety:

I the Lord have spoken it; and therefore it shall assuredly be. The Targum is,

"I the Lord have decreed it in my word;''

he had determined it within himself, and promised it in covenant, and spoke of it in prophecy, and it should be fulfilled.

Gill: Eze 34:25 - And I will make with them a covenant of peace // and will cause the evil beasts to cease out of the land // and they shall dwell safely in the wilderness, and sleep in the woods

And I will make with them a covenant of peace,...., Such the covenant of grace is, made with Christ from everlasting; in which Jehovah proposed terms of peace, and which Christ undertook to answer, and became the peacemaker; and from this article concerning the peace and reconciliation of men the covenant is so called; see Isa 54:10, this the Lord promises to make known to his people his flock, to show them their interest in it, and to make it good unto them; for otherwise it was made with Christ, and with them in Christ from all eternity. The Septuagint and Arabic versions read,

"I will make with David a covenant of peace:''

and will cause the evil beasts to cease out of the land; which was literally fulfilled when the Jews returned from Babylon; during their captivity, the land being uninhabited, evil beasts increased in it, and possessed it; but upon their return these ceased, being either destroyed, or driven away: but figuratively these design wicked men, who, for the malignity of their nature, manners, and conversation, are called evil beasts, as the Cretians were, Tit 1:12, particularly false teachers may be designed; those grievous wolves that spare not, but wrong the flock; but now shall be no more, being either forced to quit their place, or truly converted; so that the wolf shall dwell with the lamb, and the leopard lie down with the kid; which will be the peaceable and comfortable state of the church in the latter day; when there will be none to hurt and destroy in the Lord's holy mountain, Isa 11:6,

and they shall dwell safely in the wilderness, and sleep in the woods; not only in their houses, but in the fields, and even in the wilderness, and in the woods, where wild beasts used to resort; but now being clear of all, and under the protection of such a Shepherd and Prince as David the servant of the Lord, they shall have no dread upon their mind, no fear of any danger; but dwell in the utmost security, lie down and sleep in peace and safety, the Lord sustaining them; and whom they shall serve without fear of any enemy all their days, in righteousness and holiness, being delivered out of the hands of them all.

Gill: Eze 34:26 - And I will make them, and the places round about my hill, a blessing // and I will cause the shower to come down in his season // there shall be showers of blessings

And I will make them, and the places round about my hill, a blessing,.... Alluding either to the city of Jerusalem, and the places adjacent; or to the temple, and the houses about it. So the Targum,

"I will cause them to dwell round about the house of my sanctuary;''

and so Kimchi interprets it of the temple. Some Christian interpreters, by the "hill" or mountain, understand Christ; and not amiss; who may be compared to one for height; he being higher than the kings of the earth, or than the heavens and angels there, as man and Mediator; as well as is God over all, blessed for ever; and for fruitfulness, from whom the saints have all theirs, either in grace or good works; and for shade, he being the shadow of a great rock in a weary land; which yields delight and refreshment, and is a protection from the heat of a fiery law, flaming justice, the wrath of God and man, and the fiery darts of Satan; and for shelter and security, there being salvation in him, when none in other hills and mountains; and for duration and immovableness, being the same today, yesterday, and for ever: and now the persons about him are such who are made nigh by his blood; brought to him by his powerful and efficacious grace; are worshippers about the throne where he sits; such as cleave to him, and follow him wherever he goes, and shall be with him to all eternity; these he makes a blessing, or most blessed. So the Targum renders it,

"and they shall be blessed;''

they are blessed in Christ their head; they are blessed through him as their Redeemer and Saviour, who was made a curse for them; they are blessed through being in him, and by the imputation of blessings to them from him, and through the application of them by his Spirit; their persons are blessed, and so are the places or habitations where they dwell: or rather this may be understood of the church of God, often compared to a hill for its height and eminence; for its fertility and fruitfulness; for its stability and firmness; and in allusion to the hill of Zion for its holiness, and being the place of the divine residence; see Psa 15:1 now, the persons about this hill are those who are come to Mount Zion the church of God; being brought there by the Lord himself, and who take up their abode there; who lie about this hill, as flocks of sheep, in their several folds or congregated churches; see Jer 23:3 and these the Lord makes a blessing to one another, by their spiritual conversation, prayers, and services of love; and to the world, to kingdoms and states, to cities, towns, and neighbourhoods, and to particular families, where they are placed; and even to the world in general; for they are the light, stay, and stability of it; and without which it would be in darkness, corrupt and putrefy, and not continue long:

and I will cause the shower to come down in his season; which, in the spiritual sense, may design the Gospel; which, like a shower of rain, comes from God; descends from heaven; is a gift of God; which falls according to divine direction; refreshes, revives, and makes fruitful; brings a plenty of divine blessings with it; and comes in season, at its proper time; and is a word in season to weary souls:

there shall be showers of blessings; which the Gospel brings with it; spiritual blessings, blessings of grace; such as peace, pardon, righteousness, and eternal life: these, like showers, come from God; are free grace gifts of his, of which there is a large abundance; and which descend on Mount Zion the church of God; which is another Gerizim, on which the blessings are pronounced, Psa 133:3.

Gill: Eze 34:27 - And the tree of the field shall yield her fruit // and the earth shall yield her increase // and they shall be safe in their land // and shall know that I am the Lord // when I have broken the bands of their yoke // and delivered them out of the hand of those that served themselves of them

And the tree of the field shall yield her fruit,.... Such as are trees of righteousness, rooted in Christ, and planted in his church, and watered with his grace; these bring forth, bear, and are filled with the fruits of righteousness by him:

and the earth shall yield her increase; the fallow ground of men's hearts being broke up, and the seed of the word and of divine grace being sown in them, they bring forth fruit, some thirty, some sixty, and some an hundred fold; see Psa 67:1, this, and what goes before, may be literally understood of the land of Canaan, and the fruitfulness of it, when the Jews shall again possess it; to which the next clause seems to have some respect:

and they shall be safe in their land; no enemy to disturb them, to invade or do any acts of violence to them: this will be when the Jews are converted, and become Christians; and antichrist destroyed; they will have none but Christian powers about them, who will be their protection. This is true, in a spiritual sense, of all the saints, who are under the care and government of Christ their Shepherd and Prince:

and shall know that I am the Lord; Jehovah their righteousness, Saviour and Redeemer:

when I have broken the bands of their yoke; of sin, Satan, and the law, and of all enemies:

and delivered them out of the hand of those that served themselves of them; or made them their servants, to whom they were subject; literally, the nations of the world, among whom they are dispersed; and figuratively, sin, whose servants men in a state of nature are; and Satan, by whom they are led captive; and the law, under which they are held as transgressors; and all other spiritual enemies; see Luk 1:74.

Gill: Eze 34:28 - And they shall no more be a prey to the Heathen // neither shall, the beasts of the land devour them // but they, shall dwell safely, and none shall make them afraid

And they shall no more be a prey to the Heathen,.... To the Papists, who shall now be perished out of the land, Psa 10:16,

neither shall, the beasts of the land devour them; neither that beast which rose up out of the sea, nor that which came up out of the earth, Rev 13:1, the pope, both in his secular and ecclesiastic power, being destroyed. So the Targum,

"and the kingdoms of the earth shall not consume them;''

the antichristian kingdoms:

but they, shall dwell safely, and none shall make them afraid; See Gill on Eze 34:25; See Gill on Eze 34:27.

Gill: Eze 34:29 - And I will raise up for them a plant of renown // and they shall be no more consumed with hunger in the land // neither bear the shame of the Heathen any more

And I will raise up for them a plant of renown,.... Or, "for a name"; or, "of a name" ^t; a famous one: this is to be understood, not of the Jewish nation itself, as the Targum,

"and I will raise up for them a plantation for standing;''

or which shall continue; but of the Messiah, and not of his incarnation, when he sprung up as a tender plant out of the dry ground, and as a branch out of the roots of Jesse, being on that account often spoken of as a branch; see Isa 11:1, but of him in a more raised and exalted state, as grown up to a stately tree, a goodly cedar, as in Eze 17:23 when his interest and kingdom should be great and glorious in the world, as it will be at the time of the conversion of the Jews; and it is spoken of his manifestation to them as a plant of renown, or as a renowned plant, the true vine and tree of life; or as a famous renowned person, one of name; whose glorious names and titles are Shiloh, the Messiah, Immanuel, Jehovah our righteousness, Jesus the Saviour, the Word of God, the King of kings, and Lord of lords:

and they shall be no more consumed with hunger in the land; the Targum is,

"they shall no more move from place to place through famine in the land;''

and which is to be understood, not of hunger through a famine of bread and water, but of hearing the word of the Lord; which they shall now have, and hear, and believe, and so have food for their souls, and hunger no more; as those do not who believe in Christ, Joh 6:35, for this plant raised up for them, and pointed out to them, the tree of life, Christ Jesus, bears all manner of precious fruit, sweet to the taste, and nourishing to the souls of his people; under his shadow they sit, and his fruit is sweet to them; and with him is bread enough, and to spare; so that there is no want, nor fear of consumption with hunger, where he is:

neither bear the shame of the Heathen any more; being called by them Jews, in away of taunt, a proverb, and a curse; and outcasts, whom none seek after; but now they shall no more be termed forsaken, or called desolate, but instead thereof Hephzibah and Beulah; see Jer 30:17.

Gill: Eze 34:30 - Thus shall they know that I the Lord their God am with them // and that they, even the house of Israel, are my people, saith the Lord God

Thus shall they know that I the Lord their God am with them,.... Granting them his gracious and powerful presence, by all the above instances of his goodness and favour to them:

and that they, even the house of Israel, are my people, saith the Lord God: and not utterly cast off, as they seemed to be; the divine Shechinah now being returned to them, which had departed from them; the "loammi" that was written on them being now wiped off from them.

Gill: Eze 34:31 - And ye my flock, the flock of my pasture, are men // and I am your God, saith the Lord God

And ye my flock, the flock of my pasture, are men,.... This is observed, to show that all that had been said in this chapter concerning sheep, and a flock of sheep, was to be understood, not in a literal sense, but in a figurative one, of such as were rational and spiritual persons; a set of men whom the Lord had chosen, and separated from others, as his peculiar flock; and whom he took a special care of, and led them to, and fed them in, green pastures of his own providing; they are the souls of men that Christ is the Shepherd and Bishop of, 1Pe 2:25. The Talmudists ^u frequently make use of this text, to prove that Israelites are only called men, and not the Gentiles; see Mat 15:26.

and I am your God, saith the Lord God; which is often repeated for the certainty of it, because a blessing of the greatest importance, and which includes all others in it; see Eze 34:24.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Eze 34:2

¹ tn The term shepherd is applied to kings in the ancient Near East. In the OT the Lord is often addressed as shepherd of Israel (Gen 49:24; Ps 8:1). The imagery of shepherds as Israel’s leaders is also employed (Jer 23:1-2).

NET Notes: Eze 34:4

¹ tn The term translated “harshness” is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13).

NET Notes: Eze 34:5

¹ tn As a case of dittography, the MT repeats “and they were scattered” at the end of the verse.

NET Notes: Eze 34:10

¹ tn Heb “I will cause them to cease from feeding sheep.”

NET Notes: Eze 34:12

¹ sn The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6 b.c.

NET Notes: Eze 34:14

¹ tn Heb “good.”

NET Notes: Eze 34:21

¹ tn Heb “outside.”

NET Notes: Eze 34:23

¹ sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).

NET Notes: Eze 34:24

¹ sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).

NET Notes: Eze 34:25

¹ tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).

² sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).

NET Notes: Eze 34:26

¹ tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).

NET Notes: Eze 34:29

¹ tc The MT reads לְשֵׁם (lÿshem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom) as was read by the LXX.

² tn Heb “those gathered” for famine.

NET Notes: Eze 34:30

¹ sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7).

² sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13.

NET Notes: Eze 34:31

¹ tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.

Geneva Bible: Eze 34:2

Son of man, prophesy against the shepherds of Israel, prophesy, and say to them, Thus saith the Lord GOD to the shepherds; Woe [be] to the ^{( a )} shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?

^{( a )} By the shepherds he means the king, the magistrates, priests and prophets.

Geneva Bible: Eze 34:3

Ye eat the ^{( b )} fat, and ye clothe yourselves with the wool, ye kill them that are fed: [but] ye feed not the flock.

^{( b )} You seek to enrich yourselves by their conveniences and to spoil their riches and substance.

Geneva Bible: Eze 34:4

The ^{( c )} diseased ye have not strengthened, neither have ye healed that which was sick, neither have ye bound up [that which was] broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.

^{( c )} He describes the office and duty of a good pastor who ought to love and comfort his flock and not be cruel toward them.

Geneva Bible: Eze 34:5

And they were scattered, because [there is] no shepherd: and they ^{( d )} became food to all the beasts of the field, when they were scattered.

^{( d )} For lack of good government and doctrine they perished.

Geneva Bible: Eze 34:10

Thus saith the Lord GOD; Behold, I [am] against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from ^{( e )} their mouth, that they may not be food for them.

^{( e )} By destroying the covetous hirelings and restoring true shepherds of which we have a sign so often as God sends true preachers, who both by doctrine and life labour to feed his sheep in the pleasant pastures of his word.

Geneva Bible: Eze 34:12

As a shepherd seeketh out his flock in the day that he is among his sheep [that are] scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in ^{( f )} the cloudy and dark day.

^{( f )} In the day of their affliction and misery: and this promise is to comfort the Church in all dangers.

Geneva Bible: Eze 34:16

I will seek that which was lost, and bring again that which was driven away, and will bind up [that which was] broken, and will strengthen that which was sick: but I will destroy the fat and the ^{( g )} strong; I will feed them with ^{( h )} judgment.

^{( g )} Meaning such as lift up themselves above their brethren and think they have no need to be governed by me.

^{( h )} That is, by putting difference between the good and the bad, and so give to either as they deserve.

Geneva Bible: Eze 34:18

[Seemeth it] a small thing to you to have eaten up the good ^{( i )} pasture, but ye must tread down with your feet the rest of your pastures? and to have drank of the deep waters, but ye must foul the rest with your feet?

^{( i )} By good pasture and deep waters is meant the pure word of God and the administration of justice which they did not distribute to the poor till they had corrupted it.

Geneva Bible: Eze 34:23

And I will set up one shepherd over them, and he shall feed them, [even] my servant ^{( k )} David; he shall feed them, and he shall be their shepherd.

^{( k )} Meaning Christ, of whom David was a figure, See Jer 30:9

Geneva Bible: Eze 34:25

And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall ^{( l )} dwell safely in the wilderness, and sleep in the woods.

^{( l )} This declares that under Christ the flock would be truly delivered from sin and hell, and so be safely preserved in the Church where they would never perish.

Geneva Bible: Eze 34:27

And the ^{( m )} tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I [am] the LORD, when I have broken the bars of their yoke, and delivered them out of the hand of those that subjected them to service.

^{( m )} The fruit of God's grace will appear in great abundance in his Church.

Geneva Bible: Eze 34:29

And I will raise up for them a ^{( n )} plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more.

^{( n )} That is, the rod that will come out of the root of Jesse, (Isa 11:1).

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Eze 34:1-6

The people became as sheep without a shepherd, were given up as a prey to their enemies, and the land was utterly desolated. No rank or office can exempt from the reproofs of God's word, men who neglect their duty, and abuse the trust reposed in them.

MHCC: Eze 34:7-16

The Lord declared that he intended mercy towards the scattered flock. Doubtless this, in the first place, had reference to the restoration of the Jews. It also represented the good Shepherd's tender care of the souls of his people. He finds them in their days of darkness and ignorance, and brings them to his fold. He comes to their relief in times of persecution and temptation. He leads them in the ways of righteousness, and causes them to rest on his love and faithfulness. The proud and self-sufficient, are enemies of the true gospel and of believers; against such we must guard. He has rest for disquieted saints, and terror for presumptuous sinners.

MHCC: Eze 34:17-31

The whole nation seemed to be the Lord's flock, yet they were very different characters; but he knew how to distinguish between them. By good pastures and deep waters, are meant the pure word of God and the dispensing of justice. The latter verses, Eze 34:23-31, prophesy of Christ, and of the most glorious times of his church on earth. Under Him, as the good Shepherd, the church would be a blessing to all around. Christ, though excellent in himself, was as a tender plant out of a dry ground. Being the Tree of life, bearing all the fruits of salvation, he yields spiritual food to the souls of his people. Our constant desire and prayer should be, that there may be showers of blessings in every place where the truth of Christ is preached; and that all who profess the gospel may be filled with fruits of righteousness.

Matthew Henry: Eze 34:1-6

The prophecy of this chapter is not dated, nor any of those that follow it, till ch. 40. It is most probable that it was delivered after the completing of Jerusalem's destruction, when it would be very seasonable to enquire into the causes of it.

I. The prophet is ordered to prophesy against the shepherds of Israel - the princes and magistrates, the priests and Levites, the great Sanhedrim or council of state, or whoever they were that had the direction of public affairs in a higher or lower sphere, the kings especially, for there were two of them now captives in Babylon, who, as well as the people, must have their transgressions shown them, that they might repent, as Manasseh in his captivity. God has something to say to the shepherds, for they are but under-shepherds, accountable to him who is the great Shepherd of Israel, Psa 80:1. And that which he says is, Woe to the shepherds of Israel! Though they are shepherds, and shepherds of Israel, yet he must not spare them, must not flatter them. Note, If men's dignity and power do not, as they ought, keep them from sin, they will not serve to exempt them from reproof, to excuse their repentance, or to secure them from the judgments of God if they do not repent. We had a woe to the pastors, Jer 23:1. God will in a particular manner reckon with them if they be false to their trust.

II. He is here directed what to charge the shepherds with, in God's name, as the ground of God's controversy with them; for it is not a causeless quarrel. Two things they are charged with: - 1. That all their care was to advance and enrich themselves and to make themselves great. Their business was to take care of those that were committed to their charge: Should not the shepherds feed the flocks? No doubt they should; they betray their trust if they do not. Not that they are to put the meat into their mouths, but to provide it for them and bring them to it. But these shepherds made this the least of their care; they fed themselves, contrived every thing to gratify and indulge their own appetite, and to make themselves rich and great, fat and easy. They made sure of the profits of their places; they did eat the fat, the cream (so some), for he that feeds a flock eats of the milk of it (1Co 9:7), and they made sure of the best of the milk. They made sure of the fleece, and clothed themselves with the wool, getting into their hands as much as they could of the estates of their subjects, yea, and killed those that were well fed, that what they had might be fed upon, as Naboth was put to death for his vineyard. Note, There is a woe to those who are in public trusts, but consult only their own private interest, and are more inquisitive about the benefice than about the office, what money is to be got than what good to be done. It is an old complaint, All seek their own, and too many more than their own. 2. That they took no care for the benefit and welfare of those that were committed to their charge: You feed not the flock. They neither knew how to do it, so ignorant were they, nor would they take any pains to do it, so lazy and slothful were they; nay, they never desired nor designed it, so treacherous and unfaithful were they. (1.) They did not do their duty to those of the flock that were distempered, did not strengthen them, nor heal them, nor bind them up, Eze 34:4. When any of the flock were sick or hurt, worried or wounded, it was all one to them whether they lived or died; they never looked after them. The princes and judges took no care to right those that suffered wrong or to shelter injured innocency. They took no care of the poor to see them provided for; they might starve, for them. The priests took no care to instruct the ignorant, to rectify the mistakes of those that were in error, to warn the unruly, or to comfort the feeble-minded. The ministers of state took no care to check the growing distempers of the kingdom, which threatened the vitals of it. Things were amiss, and out of course, every where, and nothing was done to rectify them. (2.) They did not do their duty to those of the flock that were dispersed, that were driven away by the enemies that invaded the country, and were forced to seek for shelter where they could find a place, or that wandered of choice upon the mountains and hills (Eze 34:6), where they were exposed to the beasts of prey and became meat to them, Eze 34:5. Every one is ready to seize a waif and stray. Some went abroad and begged, some went abroad and traded, and thus the country became thin of inhabitants, and was weakened and impoverished, and wanted hands both in the fields of corn and in the fields of battle, both in harvest and in war: My flock was scattered upon all the face of the earth, Eze 34:6. And they were never enquired after, were never encouraged to return to their own country: None did search or seek after them. Nay, with force and cruelty they ruled them, which drove more away, and discouraged those that were driven away from all thoughts of returning. Their case is bad who have reason to expect better treatment among strangers than in their own country. It may be meant of those of the flock that went astray from God and their duty; and the priests, that should have taught the good knowledge of the Lord, used no means to convince and reclaim them, so that they became an easy prey to seducers. Thus were they scattered because there was no shepherd, Eze 34:5. There were those that called themselves shepherds, but really they were not. Note, Those that do not do the work of shepherds are unworthy of the name. And if those that undertake to be shepherds are foolish shepherds (Zec 11:15), if they are proud and above their business, idle and do not love their business, or faithless and unconcerned about it, the case of the flock is as bad as if it were without a shepherd. Better no shepherd than such shepherds. Christ complains that his flock were as sheep having no shepherd, when yet the scribes and Pharisees sat in Moses' seat, Mat 9:36. It is ill with the patient when his physician is his worst disease, ill with the flock when the shepherds drive them away and disperse them, by ruling them with force.

Matthew Henry: Eze 34:7-16

Upon reading the foregoing articles of impeachment drawn up, in God's name, against the shepherds of Israel, we cannot but look upon the shepherds with a just indignation, and upon the flock with a tender compassion. God, by the prophet, here expresses both in a high degree; and the shepherds are called upon (Eze 34:7, Eze 34:9) to hear the word of the Lord, to hear this word. Let them hear how little he regards them, who made much of themselves, and how much he regards the flock, which they made nothing of; both will be humbling to them. Those that will not hear the word of the Lord giving them their direction shall be made to hear the word of the Lord reading them their doom. Now see here,

I. How much displeased God is at the shepherds. Their crimes are repeated, Eze 34:8. God's flock became a prey to the deceivers first that drew them to idolatry, and then to the destroyers that carried them into captivity; and these shepherds took no care to prevent either the one or the other, but were as if there had been no shepherds; and therefore God says (Eze 34:10), and confirms it with an oath (Eze 34:8), I am against the shepherds. They had a commission from God to feed the flock, and made use of this name in what they did, expecting he would stand by them. "No,"says God, "so far from that, I am against them. "Note, It is not our having the name and authority of shepherds that will engage God for us, if we do not the work enjoined us, and be not faithful to the trust reposed in us. God is against them, and they shall know it; for, 1. They shall be made to account for the manner in which they have discharged their trust: " I will require my flock at their hands, and charge it upon them that so many of them are missing."Note, Those will have a great deal to answer for in the judgment-day who take upon them the care of souls and yet take no care of them. Ministers must watch and work as those that must give account, Heb 13:17. 2. They shall be deprived officio et beneficio - both of the work and of the wages. They shall cease from feeding the flock, that is, from pretending to feed it. Note, It is just with God to take out of men's hands that power which they have abused and that trust which they have betrayed. But, if this were all their punishment, they could bear it well enough; therefore it is added, " Neither shall the shepherds feed themselves any more, for I will deliver my flock from their mouth, which, instead of protecting, they had made a prey of."Note, Those that are enriching themselves with the spoils of the public cannot expect that they shall always be suffered to do so. Nor will God always permit his people to be trampled upon by those that should support them, but will find a time to deliver them from the shepherds their false friends, as well as from the lions their open enemies.

II. How much concerned God is for the flock; he speaks as if he were the more concerned for them because he saw them thus neglected, for with him the fatherless finds mercy. Precious promises are made here upon the occasion, which were to have their accomplishment in the return of the Jews out of their captivity and their re-establishment in their own land. Let the shepherds hear this word of the Lord, and know that they have no part nor lot in the matter. But let the poor sheep hear it and take the comfort of it. Note, Though magistrates and ministers fail in doing their part, for the good of the church, yet God will not fail in doing his; he will take the flock into his own hand rather than the church shall come short of any kindness he has designed for it. The under-shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but God abides faithful.

1. God will gather his sheep together that were scattered, and bring those back to the fold that had wandered from it: " I, even I, who alone can do it, will do it, and will have all the glory of it. I will both search my sheep and find them out (Eze 34:11) as a shepherd does (Eze 34:12), and bring them back as he does the stray-sheep, upon his shoulders, from all the places where they have been scattered in the cloudy and dark day. "There are cloudy and dark days, windy and stormy ones, which scatter God's sheep, which send them hither and thither, to divers and distant places, in quest of secresy and safety. But, (1.) Wherever they are the eye of God will find them out; for his eyes run to and fro through the earth, in favour of them. I will seek out my sheep; and not one that belongs to the fold, though driven ever so far off, shall be lost. The Lord knows those that are his; he knows their work and where they dwell (Rev 2:13), and where they are hidden. (2.) When his time shall come his arms will fetch them home (Eze 34:13): I will bring them out from the people. God will both incline their hearts to come by his grace and will by his providence open a door for them and remove every difficulty that lies in the way. They shall not return one by one, clandestinely stealing away, but they shall return in a body: " I will gather them from the countries into which they are dispersed, not only the most considerable families of them, but every particular person. I will seek that which was lost and bring again that which was driven away, "Eze 34:16. This was done when so many thousand Jews returned triumphantly out of Babylon, under the conduct of Zerubbabel, Ezra, and others. When those that have gone astray from God into the paths of sin are brought back by repentance, when those that erred come to the acknowledgment of the truth, when God's outcasts are gathered and restored, and religious assemblies, that were dispersed, rally again, upon the ceasing of persecution, and when the churches have rest and liberty, then this promise has a further accomplishment.

2. God will feed his people as the sheep of his pasture, that had been famished. God will bring the returning captives safely to their own land (Eze 34:13), will feed them upon the mountains of Israel, and that is a good pasture, and a fat pasture (Eze 34:14); there shall their feeding be, and there shall be their fold; and it is a good fold. There God will not only feed them, but cause them to lie down (Eze 34:15), which denotes a comfortable rest after they had tired themselves with their wanderings, and a constant continuing residence; they shall not be driven out again from these green pastures, as they have been, nor shall they be disturbed, but shall lie down in a sweet repose and there shall be none to make them afraid. Psa 23:2, He makes me to lie down in green pastures. Compare this with the like promise (Jer 23:3, Jer 23:4), when God restored them not only to the milk and honey of their own land, to the enjoyment of its fruits, but to the privileges of his sanctuary on Mount Zion, the chief of the mountains of Israel. When they had an altar and a temple again, and the benefit of a settled priesthood, then they were fed in a good pasture.

3. He will succour those that are hurt, will bind up that which was broken and strengthen that which was sick, will comfort those that mourn in Zion and with Zion. If ministers, who should speak peace to those who are of a sorrowful spirit, neglect their duty, yet the Holy Ghost the Comforter will be faithful to his office. But, as it follows, the fat and the strong shall be destroyed. He that has rest for disquieted saints has terror to speak to presumptuous sinners. As every valley shall be filled, so every mountain and hill shall be brought low, Luk 3:5.

Matthew Henry: Eze 34:17-31

The prophet has no more to say to the shepherds, but he has now a message to deliver to the flock. God had ordered him to speak tenderly to them, and to assure them of the mercy he had in store for them. But here he is ordered to make a difference between some and others of them, to separate between the precious and the vile and then to give them a promise of the Messiah, by whom this distinction should be effectually made, partly at his first coming (for for judgment he came into this world, Joh 9:39, to fill the hungry with good things and to send the rich empty away, Luk 1:53), but completely at his second coming, when he shall, as it is here said, judge between cattle and cattle, as a shepherd divides between the sheep and the goats, and shall set the sheep on his right hand and the goats on his left (Mat 25:32, Mat 25:33), which seems to have reference to this. We have here,

I. Conviction spoken to those of the flock that were fat and strong, the rams and the he-goats (Eze 34:17), those that, though they had not power, as shepherds and rulers, to oppress with, yet, being rich and wealthy, made use of the opportunity which this gave them to bear hard upon their poor neighbours. Those that have much would have more, and, if they set to it, will have more, so many ways have they of encroaching upon their poor neighbours, and forcing from them the one ewe-lamb, 2Sa 12:4. Do not the rich oppress the poor merely with the help of their riches, and draw them before the judgment-seats? Jam 2:6. Poor servants and tenants are hardly used by their rich lords and masters. The rams and the he-goats not only kept all the good pasture to themselves, ate the fat and drank the sweet, but they would not let the poor of the flock have any comfortable enjoyment of the little that was left them; they trod down the residue of the pastures and fouled the residue of the waters, so that the flock was obliged to eat that which they had trodden into the dirt, and drink that which they had muddied, Eze 34:18, Eze 34:19. This intimates that the great men not only by extortion and oppression made and kept their neighbours poor, and scarcely left them enough to subsist on, but were so vexatious to them that what little coarse fare they had was embittered to them. And this seemed a small thing to them; they thought there was no harm in it, as if it were the privilege of their quality to be injurious to all their neighbours. Note, Many that live in pomp and at ease themselves care not what straits those about them are reduced to, so they may but have every thing to their mind. Those that are at ease, and the proud, grudge that any body should live by them with any comfort. But this as not all; they not only robbed the poor, to make them poorer, but were troublesome to the sick and weak of the flock (Eze 34:21): They thrust with side and shoulder those that were feeble (for the weakest goes to the wall) and pushed the diseased with their horns, because they knew they could be too hard for them, when they durst not meddle with their match. It has been observed concerning sheep that if one of the flock be sick and faint the rest will secure it as well as they can, and shelter it from the scorching heat of the sun; but these, on the contrary, were most injurious to the diseased. Those that they could not serve themselves of they did what they could to rid the country of, and so scattered them abroad, as if the poor, whom, Christ says, we must have always with us, were public nuisances, not to be relieved, but sent far away from us. Note, It is a barbarous thing to add affliction to the afflicted. Perhaps these rams and he-goats are designed to represent the scribes and Pharisees, for they are such troublers of the church as Christ himself must come to deliver it from, Eze 34:23. They devoured widows' houses, took away the key of knowledge, corrupted the pure water of divine truths, and oppressed the consciences of men with the traditions of the elders, besides that they were continually vexatious and injurious to the poor of the flock that waited on the Lord, Zec 11:11. Note, It is no new thing for the flock of God to receive a great deal of damage and mischief from those that are themselves of the flock, and in eminent stations in it, Act 20:30.

II. Comfort spoken to those of the flock that are poor and feeble, and that wait for the consolation of Israel (Eze 34:22): " I will save my flock, and they shall no more be spoiled as they have been by the beasts of prey, by their own shepherds or by the rams and he-goats among themselves."Upon this occasion, as is usual in the prophets, comes in a prediction of the coming of the Messiah, and the setting up of his kingdom, and the exceedingly great and precious benefits which the church should enjoy under the protection and influence of that kingdom. Observe what is here foretold,

1. Concerning the Messiah himself. (1.) He shall have his commission from God himself: I will set him up (Eze 34:23); I will raise him up, Eze 34:29. He sanctified and sealed him, appointed and anointed him. (2.) He shall be the great Shepherd of the sheep, who shall do that for his flock which no one else could do. He is the one Shepherd, under whom Jews and Gentiles should be one fold. (3.) He is God's servant, employed by him and for him, and doing all in obedience to his will, with an eye to his glory - his servant, to re-establish his kingdom among men and advance the interests of that kingdom. (4.) He is David, one after God's own heart, set as his King upon the holy hill of Zion, made the head of the corner, with whom the covenant of royalty is made, and to whom God would give the throne of his father David. He is both the root and offspring of David. (5.) He is the plant of renown, because a righteous branch (Jer 23:5), a branch of the Lord, that is beautiful and glorious, Isa 4:2. He has a name above every name, a throne above every throne, and may therefore well be called a branch of renown. Some understand it of the church, the planting of the Lord, Isa 61:3. Its name shall be remembered (Psa 45:17) and Christ's in it.

2. Concerning the great charter by which the kingdom of the Messiah should be incorporated, and upon which it should be founded (Eze 34:25): I will make with them a covenant of peace. The covenant of grace is a covenant of peace. In it God is at peace with us, speaks peace to us, and assures us of peace, of all good, all the good we need to make us happy. The tenour of this covenant is: " I the Lord will be their God, a God all-sufficient to them (Eze 34:24), will own them and will be owned by them; in order to this my servant David shall be a prince among them, to reduce them to their allegiance, to receive their homage, and to reign over them, in them, and for them."Note, Those, and those only, that have the Lord Jesus for their prince have the Lord Jehovah for their God. And then they, even the house of Israel, shall be my people. If we take God to be our God, he will take us to be his people. From this covenant between God and Israel there results communion: " I the Lord their God am with them, to converse with them; and they shall know it, and have the comfort of it."

3. Concerning the privileges of those that are the faithful subjects of this kingdom of the Messiah and interested in the covenant of peace. These are here set forth figuratively, as the blessings of the flock. But we have a key to it, Eze 34:31. Those that belong to this flock, though they are spoken of as sheep, are really men, men that have the Lord for their God, and are in covenant with him. Now to them it is promised,

(1.) That they shall enjoy a holy security under the divine protection. Christ, our good Shepherd, has caused the evil beasts to cease out of the land (Eze 34:25), having vanquished all our spiritual enemies, broken their power, and triumphed over them; the roaring lion is not a roaring devouring lion to them; they shall no more be a prey to the heathen nor the heathen a terror to them, neither shall the beasts of the land devour them. Sin and Satan, death and hell, are conquered. And then they shall dwell safely, not only in the folds, but in the fields, in the wilderness, in the woods, where the beasts of prey are; they shall not only dwell there, but they shall sleep there, which denotes not only that the beasts being made to cease there shall be no danger, but, their consciences being purified and pacified, they shall be in no apprehension of danger; not only safe from evil, but quiet from the fear of evil. Note, Those may lay down and sleep securely, sleep at ease, that have Christ for their prince; for he will be their protector, and make them to dwell in safety. None shall hurt them, nay, none shall make them afraid. If God be for us, who can be against us? Therefore will not we fear, though the earth be removed. Through Christ, God delivers his people not only from the things they have reason to fear, but from their fear even of death itself, from all that fear that has torment. This safety from evil is promised (Eze 34:27): They shall be safe in their land, in no danger of being invaded and enslaved, though their great plenty be a temptation to their neighbours to desire their land; and that which shall make them think themselves safe is their confidence in the wisdom, power, and goodness of God: They shall know that I am the Lord. All our disquieting fears arise from our ignorance of God and mistakes concerning him. Their experience of his particular care concerning them encourages their confidence in him: " I have broken the bands of their yoke, with which they have been brought and held down under oppression, and have delivered them out of the hand of those that served themselves of them, whence they shall argue, He that has delivered does and will, therefore will we dwell safely."This is explained, and applied to our gospel-state, Luk 1:74. That we, being delivered out of the hand of our enemies, might serve him without fear, as those may do that serve him in faith.

(2.) That they shall enjoy a spiritual plenty of all good things, the best things, for their comfort and happiness: They shall no more be consumed with hunger in the land, Eze 34:29. Famine and scarcity, when Israel was punished with that judgment, turned as much to their reproach among the heathen as any other, because the fruitfulness of Canaan was so much talked of. But now they shall not bear that shame of the heathen any more For the showers shall come down in their season, even showers of blessing, Eze 34:26. Christ is a Shepherd that will feed his people; and they shall go in and out, and find pasture. [1.] They shall not be consumed with hunger; for they shall not be put off with the world for a portion, which is not bread, which satisfies not, and which leaves those that are put off with it to be consumed with hunger. The ordinances of the ceremonial law are called beggarly elements, for there was little in them, compared with the Christian institutes, wherewith the mower fills his hand and he that binds sheaves his bosom. Those that hunger and thirst after righteousness shall not be consumed with that hunger, for they shall be filled. And he that drinks of the water that Christ gives him, the still waters by which he leads his sheep, shall never thirst. [2.] Showers of blessings shall come upon them, Eze 34:26, Eze 34:27. The heavens shall yield their dews; the trees of the field also shall yield their fruit. The seat of this plenty is God's hill, his holy hill of Zion, for on that mountain, in the gospel church, it is, that God has made to all nations a feast; to that those must join themselves who would partake of gospel benefits. The cause of this plenty is the showers that come down in their season, that descend upon the mountains of Zion, the graces of Christ, his doctrine that drops as the dew, the graces of Christ, and the fruits and comforts of his Spirit, by which we are made fruitful in the fruits of righteousness. The instances of this plenty are the blessings of heaven poured down upon us and the productions of grace brought forth by us, our comfort in God's favour and God's glory in our fruit-bearing. The extent of this plenty is very large, to all the places round about my hill; for out of Zion shall go forth the law, shall go forth light to a dark world, and the river that shall water a dry and desert world; all that are in the neighbourhood of Zion shall fare the better for it; and the nearer the church the nearer its God. And, lastly, The effect of this plenty is, I will make them a blessing, eminently and exemplarily blessed, patterns of happiness, Isa 19:24. Or, They shall be blessings to all about them, diffusively useful. Note, Those that are the blessed of the Lord must study to make themselves blessings to the world. He that is good, let him do good; he that has received the gift, the grace, let him minister the same.

Now this promise of the Messiah and his kingdom spoke much comfort to those to whom it was then made, for they might be sure that God would not utterly destroy their nation, how low soever it might be brought, as long as that blessing was in the womb of it, Isa 65:8. But it speaks much more comfort to us, to whom it is fulfilled, who are the sheep of this good Shepherd, are fed in his pastures, and blessed with all spiritual blessings in heavenly things by him.

Keil-Delitzsch: Eze 34:1-10

Woe to the Bad Shepherds

Eze 34:1. And the word of Jehovah came to me, saying, Eze 34:2. Son of man, prophesy concerning the shepherds of Israel; prophesy, and say to them, to the shepherds, Thus saith the Lord Jehovah, Woe to the shepherds of Israel, who fed themselves; should not the shepherds feed the flock? Eze 34:3. Ye eat the fat, and clothe yourselves whit the wool; ye slay the fattened; the flock ye do not feed. Eze 34:4. The weak ones ye do not strengthen, and that which is sick ye do not cure, the wounded one ye bind not up, the scattered ye bring not back, and the lost one ye do not seek; and ye rule over them with violence and with severity. Eze 34:5. Therefore they were scattered, because without shepherd, and became food to all the beasts of the field, and were scattered. Eze 34:6. My sheep wander about on all the mountains, and on every high hill; and over all the land have my sheep been scattered, and there is no one who asks for them, and no one who seeks them. Eze 34:7. Therefore, ye shepherds, hear ye the word of Jehovah: Eze 34:8. As I live, is the saying of the Lord Jehovah, because my sheep become a prey, and my sheep become food to all the beasts of the field, because there is no shepherd, and my shepherds do not inquire after my sheep, and the shepherds feed themselves, but do not feed the sheep, Eze 34:9. Therefore, ye shepherds, hear ye the word of Jehovah, Eze 34:10. Thus saith the Lord Jehovah, Behold, I will deal with the shepherds, and will demand my sheep from their hand, and cause them to cease to feed my flock, that they may feed themselves no more; and I will deliver my sheep from their mouth, that they may be food to them no more. - In Eze 34:2 לרעים is an explanatory apposition to אליהם , and is not to be taken in connection with כּה אמר יי , in opposition to the constant use of this formula, as Kliefoth maintains. The reason for the woe pronounced is given in the apposition, who fed themselves, whereas they ought to have fed the flock; and the charge that they only care for themselves is still further explained by a description of their conduct (Eze 34:3 and Eze 34:4), and of the dispersion of the flock occasioned thereby (Eze 34:5 and Eze 34:6). Observe the periphrastic preterite היוּ רעים , they were feeding, which shows that the woe had relation chiefly to the former shepherds or rulers of the nation. אותם is reflective, se ipsos (cf. Gesen. §124. 1 b ). The disgracefulness of their feeding themselves is brought out by the question, "Ought not the shepherds to feed the flock?"Eze 34:3 shows how they fed themselves, and Eze 34:4 how they neglected the flock. חלב , the fat, which Bochart and Hitzig propose to alter into החלב , the milk, after the Septuagint and Vulgate, is not open to any objection. The fat, as the best portion of the flesh, which was laid upon the altar, for example, in the case of the sacrifices, as being the flower of all the flesh, is mentioned here as pars melior pro toto . Hävernick has very properly pointed, in vindication of the reading in the text, to Zec 11:16, where the two clauses, ye eat the fat, and slay the fattened, are joined together in the one clause, "the flesh of the fattened one will he eat."There is no force in the objection raised by Hitzig, that "the slaughtering of the fat beasts, which ought to be mentioned first, is not introduced till afterwards;"for this clause contains a heightening of the thought that they use the flock to feed themselves: they do not even kill the leaner beasts, but those that are well fattened; and it follows very suitably after the general statement, that they make use of both the flesh and the wool of the sheep for their own advantage. They care nothing for the wellbeing of the flock: this is stated in the last clause of Eze 34:3, which is explained in detail in Eze 34:4. נהלות is the Niphal participle of חלה , and is a contracted form of נחלות , like נחלה in Isa 17:11. The distinction between נהלות and חולה is determined by the respective predicates חזּק and רפא . According to these, נחלה signifies that which is weak in consequence of sickness, and חלה that which is weak in itself. נשׁבּרת , literally, that which is broken, an animal with a leg or some other member injured. נדּח , scattered, as in Deu 22:1.

In the last clause of Eze 34:4, the neglect of the flock is summed up in the positive expression, to rule over them with violence and severity. רדה בפרך is taken from Lev 25:43, Lev 25:46; but there as well as here it points back to Exo 1:13-14, where בפרך is applied to the tyrannical measures adopted by Pharaoh for the oppression of the Israelites. The result of this (Eze 34:5, Eze 34:6) was, that the sheep were scattered, and became food to the beasts of prey. מבּלי , on account of there not being a shepherd, i.e., because there was no shepherd worthy of the name. This took place when Israel was carried away into exile, where it became a prey to the heathen nations. When we find this mournful fate of the people described as brought about by the bad shepherds, and attributable to faults of theirs, we must not regard the words as applying merely to the mistaken policy of the kings with regard to external affairs (Hitzig); for this was in itself simply a consequence of their neglect of their theocratic calling, and of their falling away from the Lord into idolatry. It is true that the people had also made themselves guilty of this sin, so that it was obliged to atone not only for the sins of its shepherds, but for its own sin also; but this is passed by here, in accordance with the design of this prophecy. And it could very properly be kept out of sight, inasmuch as the rulers had also occasioned the idolatry of the people, partly by their neglect of their duty, and partly by their bad example. ותּפוּצינה is repeated with emphasis at the close of Eze 34:5; and the thought is still further expanded in Eze 34:6. The wandering upon all the mountains and hills must not be understood as signifying the straying of the people to the worship on high places, as Theodoret and Kliefoth suppose. The fallacy of this explanation is clearly shown by the passage on which this figurative description rests (1Ki 22:17), where the people are represented as scattered upon the mountains in consequence of the fall of the king in battle, like a flock that had no shepherd. The words in the next clause, corresponding to the mountains and hills, are כּל־פּני הארץ , the whole face of the land, not "of the earth"(Kliefoth). For although the dispersion of the flock actually consisted in the carrying away of the people into heathen lands, the actual meaning of the figure is kept in the background here, as is evident from the fact that Ezekiel constantly uses the expression הארצות (plural) when speaking of the dispersion among the heathen (cf. Ezekiel 13). The distinction between דּרשׁ and בּקּשׁ is, that דרשׁ taht , signifies rather to ask, inquire for a thing, to trouble oneself about it, whereas בקשׁ means to seek for that which has strayed or is lost. In Eze 34:7-10, the punishment for their unfaithfulness is announced to the shepherds themselves; but at the same time, as is constantly the case with Ezekiel, their guilt is once more recapitulated as an explanation of the threatening of punishment, and the earnest appeal to listen is repeated in Eze 34:9. The Lord will demand His sheep of them; and because sheep have been lost through their fault, He will dispose them from the office of shepherd, and so deliver the poor flock from their violence. If we compare with this Jer 23:2 : "Behold, I will visit upon you the wickedness of your doings,"the threat in Ezekiel has a much milder sound. There is nothing said about the punishment of the shepherd, but simply that the task of keeping the sheep shall be taken from them, so that they shall feed themselves no more. This distinction is to be explained from the design of our prophecy, which is not so much to foretell the punishment of the shepherds, as the deliverance from destruction of the sheep that have been plunged into misery. The repetition of צאני , my flock (Eze 34:8 and Eze 34:10, as before in Eze 34:6), is also connected with this. The rescue of the sheep out of the hand of the bad shepherds had already commenced with the overthrow of the monarchy on the destruction of Jerusalem. If, then it is here described as only to take place in the future, justice is not done to these words by explaining them, as Hitzig does, as signifying that what has already actually taken place is now to be made final, and not to be reversed. For although this is implied, the words clearly affirm that the deliverance of the sheep out of the hand of the shepherds has not yet taken place, but still remains to be effected, so that the people are regarded as being at the time in the power of bad shepherds, and their rescue is predicted as still in the future. How and when it will be accomplished, by the removal of the bad shepherds, is shown in the announcement, commencing with Eze 34:11, of what the Lord will do for His flock.

Keil-Delitzsch: Eze 34:11-22

Jehovah Himself will seek His flock, gather it together from the dispersion, lead it to good pasture, and sift it by the destruction of the bad sheep. - Eze 34:11. For thus saith the Lord Jehovah, Behold, I myself, I will inquire after my flock, and take charge thereof. Eze 34:12. As a shepherd taketh charge of his flock in the day when he is in the midst of his scattered sheep, so will I take charge of my flock, and deliver them out of all the places whither they have been scattered in the day of cloud and cloudy night. Eze 34:13. And I will bring them out from the nations, and gather them together out of the lands, and bring them into their land, and feed them upon the mountains of Israel, in the valleys, and in all the dwelling-places of the land. Eze 34:14. I will feed them in a good pasture, and on the high mountains of Israel will their pasture-ground be: there shall they lie down in a good pasture-ground, and have fat pasture on the mountains of Israel. Eze 34:15. I will feed my flock, and I will cause them to lie down, is the saying of the Lord Jehovah. Eze 34:16. That which is lost will I seek, and that which is driven away will I bring back; that which is wounded will I bind up, and that which is sick will I strengthen: but that which is fat and strong will I destroy, and feed them according to justice. Eze 34:17. And you, my sheep, thus saith the Lord Jehovah, Behold, I will judge between sheep and sheep, and the rams and the he-goats. Eze 34:18. Is it too little for you, that ye eat up the good pasture, and what remains of your pasture ye tread down with your feet? and the clear water ye drink, and render muddy what remains with your feet? Eze 34:19. And are my sheep to have for food that which is trodden down by your feet, and to drink that which is made muddy by your feet? Eze 34:20. Therefore thus saith the Lord Jehovah to them, Behold, I, I will judge between fat sheep and lean. Eze 34:21. Because ye press with side and shoulder, and thrust all the weak with your horns, till ye have driven them out; Eze 34:22. I will help my sheep, so that they shall no more become a prey; and will judge between sheep and sheep. - All that the Lord will do for His flock is summed up in Eze 34:11, in the words דּרשׁתּי את־צאני וּבקּרתּים , which stand in obvious antithesis to ' ואין דּורשׁ וגו in Eze 34:6 - an antithesis sharply accentuated by the emphatic הנני אני , which stands at the head in an absolute form. The fuller explanation is given in the verses which follow, from Eze 34:12 onwards. Observe here that biqeer is substituted for בּקּשׁ . בּקּר , to seek and examine minutely, involves the idea of taking affectionate charge. What the Lord does for His people is compared in Eze 34:12 to the care which a shepherd who deserves the name manifests towards sheep when they are scattered ( נפרשׁות without the article is connected with צאנו in the form of apposition); and in Eze 34:12 it is still more particularly explained. In the first place, He will gather them from all the places to which they have been scattered. הצּיל implies that in their dispersion they have fallen into a state of oppression and bondage among the nations (cf. Exo 6:6). בּיום belongs to the relative clause: whither they have been scattered. The circumstance that these words are taken from Joe 2:2 does not compel us to take them in connection with the principal clause, as Hitzig and Kliefoth propose, and to understand them as relating to the time when God will hold His judgment of the heathen world. The notion that the words in Joel signify "God's day of judgment upon all the heathen"(Kliefoth), is quite erroneous; and even Hitzig does not derive this meaning from Joe 2:2, but from the combination of our verse with Eze 30:3 and Eze 29:21. The deliverance of the sheep out of the places to which they have been scattered, consists in the gathering together of Israel out of the nations, and their restoration to their own land, and their feeding upon the mountains and all the dwelling-places of the land ( מושׁב , a place suitable for settlement), and that in good and fat pasture (Eze 34:14); and lastly, in the fact that Jehovah bestows the necessary care upon the sheep, strengthens and heals the weak and sick (Eze 34:15 and Eze 34:16) - that is to say, does just what the bad shepherds have omitted (Eze 34:4) - and destroys the fat and strong. In this last clause another side is shown of the pastoral fidelity of Jehovah. אשׁמיד has been changed by the lxx, Syr., and Vulg. into , אשׁמור φυλάχω ; and Luther has followed them in his rendering, "I will watch over them."But this is evidently a mistake, as it fails to harmonize with ארענּה במשׁפּט . The fat and strong sheep are characterized in Eze 34:18 and Eze 34:19 as those which spoil the food and water of the others. The allusion, therefore, is to the rich and strong ones of the nation, who oppress the humble and poor, and treat them with severity. The destruction of these oppressors shows that the loving care of the Lord is associated with righteousness - that He feeds the flock בּמשׁפּט .

This thought is carried out still further in Eze 34:17-21, the sheep themselves being directly addressed, and the Lord assuring them that He will judge between sheep and sheep, and put an end to the oppressive conduct of the fat sheep and the strong. בּין שׂה לשׂה : between the one sheep and the other. לשׂה is extended in the apposition, "the rams and he-goats,"which must not be rendered, "with regard to the rams and he-goats,"as it has been by Kliefoth. The thought is not that Jehovah will divide the rams and he-goats from the sheep, as some have explained it, from an inappropriate comparison with Mat 25:32; but the division is to be effected in such a manner that sheep will be separated from sheep, the fat sheep being placed on one side with the rams and he-goats, and kept apart from the lean ( רזה , Eze 34:20) and the sickly sheep ( נהלות , Mat 25:21). It is to the last-named sheep, rams, and he-goats that Mat 25:18 and Mat 25:19 are addressed. With regard to the charge brought against them, that they eat up the pasture and tread down the remainder with their feet, etc., Bochart has already correctly observed, that "if the words are not quite applicable to actual sheep, they are perfectly appropriate to the mystical sheep intended here, i.e., to the Israelites, among whom many of the rich, after enjoying an abundant harvest and vintage, grudged the poor their gleaning in either one or the other." משׁקע , a substantive formation, like מרמס , literally, precipitation of the water, i.e., the water purified by precipitation; for שׁקע , to sink, is the opposite of רפשׂ , to stir up or render muddy by treading with the feet (compare Eze 32:14 and Eze 32:2). בּריה , Eze 34:20 = בּראה or בּריּה . Eze 34:22 brings to a close the description of the manner in which God will deliver His flock, and feed it with righteousness. והושׁעתּי points back to והצּלתּי in Eze 34:12, and ושׁפטתּי to ארענּה במשׁפּט in Eze 34:16. - To this there is appended in Eze 34:23. a new train of thought, describing how God will still further display to His people His pastoral fidelity.

Keil-Delitzsch: Eze 34:23-31

Appointment of David as Shepherd, and Blessing of the People

Eze 34:23. And I will raise up one shepherd over them, who shall feed them, my servant David; he will feed them, and he will be to them a shepherd. Eze 34:24. And I, Jehovah, will be God to them, and my servant David prince in the midst of them: I, Jehovah, have spoken it. Eze 34:25. And I will make a covenant of peace with them, and destroy the evil beasts out of the land, so that they will dwell safely in the desert and sleep in the forests. Eze 34:26. And I will make them and the places round my hill a blessing, and cause the rain to fall in its season: showers of blessing shall there be. Eze 34:27. The tree of the field will give its fruit, and the land will give its produce, and they will be safe in their land, and will know that I am Jehovah, when I break their yoke-bars in pieces, and deliver them out of the hand of those who made them servants. Eze 34:28. They will be no more a prey to the nations, and the wild beasts will not devour them; but they will dwell safely, and no one will terrify them. Eze 34:29. And I will raise up for them a plantation for a name, so that they will no more be swept away by famine in the land, and shall no longer bear the disgrace of the heathen nations. Eze 34:30. And they shall know that I, Jehovah, their God, am with them, and they are my people, the house of Israel, is the saying of the Lord Jehovah. Eze 34:31. And ye are my sheep, the flock of my pasture; ye are men, I am your God, is the saying of the Lord Jehovah. - God will cause to stand up, raise up, one single shepherd over His flock. הקים , the standing expression for the rising up of a person in history through the interposition of God (cf. Deu 18:15; 2Sa 7:12, and other passages). רעה , not unicus, singularis , a shepherd unique in his kind, but one shepherd, in contrast not only with the many bad shepherds, but with the former division of the people into two kingdoms, each with its own separate king. Compare Eze 37:24 with Jer 28:6, where it is expressly said that the David to be raised up is to feed Israel and Judah, the two peoples that had been divided before. "My servant David:"Jehovah calls him עבדּי , not merely with reference to the obedience rendered (Hävernick), but also with regard to his election (Isa 42:1; Hengstenberg). There is no necessity to refute the assertion of Hitzig, David Strauss, and others, that Ezekiel expected the former King David to be raised from the dead. The reference is to the sprout of David (Jer 23:5), already called simply David in Hos 3:5 and Jer 30:9. In Eze 34:24 the relation of Jehovah to this David is more precisely defined: Jehovah will then be God to His people, and David be prince in the midst of them. The last words point back to 2Sa 7:8 . Through the government of David, Jehovah will become in truth God of His people Israel; for David will feed the people in perfect unity with Jehovah, - will merely carry out the will of Jehovah, and not place himself in opposition to God, like the bad shepherds, because, as is therewith presupposed, he is connected with God by unity of nature.

In Eze 34:25. the thought is carried out still further, - how God will become God to His people, and prove Himself to be its covenant God through the pastoral fidelity of the future David. God will fully accomplish the covenant mercies promised to Israel. The making of the covenant of peace need not be restricted, in accordance with Hos 2:20 (18), to a covenant which God would make with the beasts in favour of His people. The thought is a more comprehensive one here, and, according to Lev 26:4-6, the passage which Ezekiel had in his mind involves all the salvation which God had included in His promises to His people: viz., (1) the extermination of everything that could injure Israel, of all the wild beasts, so that they would be able to sleep securely in the deserts and the forests (Eze 34:25, compare Lev 26:6); (2) the pouring out of an abundant rain, so that the field and land would yield rich produce (Eze 34:26, Eze 34:27; cf. Lev 26:4-5). "I make them, the Israelites, and the surroundings of my hill, a blessing." גּבעתי , the hill of Jehovah, is, according to Isa 31:4, Mount Zion, the temple-mountains, including the city of Jerusalem. The surroundings of this hill are the land of Israel, that lay around it. But Zion, with the land around, is not mentioned in the place of the inhabitants; and still less are we to understand by the surroundings of the hill the heathen nations, as Hengstenberg does, in opposition both to the context and the usage of the language. The thought is simply that the Lord will make both the people and the land a blessing (Hävernick, Kliefoth). בּרכה , a blessing, is stronger than "blessed"(cf. Gen 12:2). The blessing is brought by the rain in its season, which fertilizes the earth. This will take place when the Lord breaks the yokes laid upon His people. These words are from Lev 26:13, where they refer to the deliverance of Israel from the bondage of Egypt; and they are transferred by Ezekiel to the future redemption of Israel from the bondage of the heathen. For עבדים , compare Exo 1:14. This thought is carried out still further in Eze 34:28; and then, in Eze 34:29, all that has been said is summed up in the thoughts, "I raise up for them a plantation for a name,"etc. מטּע , a plantation, as in Eze 17:7; not a land for planting (Hitzig). לשׁם , for a name, i.e., not for the glory of God (De Wette); but the plantation, which the Lord will cause to grow by pouring down showers of blessing (Eze 34:26), is to bring renown to the Israelites, namely, among the heathen, who will see from this that Israel is a people blessed by its God. This explanation of the words is supplied by the following clause: they shall no more be swept away by famine in the land, and no more bear the disgrace of the heathen, i.e., the disgrace which the heathen heaped upon Israel when in distress (compare Zep 3:19; Jer 13:11; and the primary passage, Deut. 26:29). From this blessing they will learn that Jehovah their God is with them, and Israel is His people. The promise concludes in Eze 34:31 with these words, which set a seal upon the whole: "Ye are my flock, the flock of my pasture (lit., my pasture-flock; צאן , Jer 23:1, the flock fed by God Himself); men are ye, I am your God."That these last words to not serve merely as an explanation of the figurative expression "flock,"is a fact of which no proof is needed. The figure of a flock was intelligible to every one. The words "call attention to the depth and greatness of the divine condescension, and meet the objection of men of weak faith, that man, who is taken from the earth האדמה , and returns to it again, is incapable of so intimate a connection with God"(Hengstenberg).

If we take another survey, in conclusion, of the contents of our prophecy, the following are the three features of the salvation promised to the people of Israel: - (1) The Lord will liberate His people from the hand of the bad shepherds, and He Himself will feed it as His flock; (2) He will gather it together from its dispersion, bring it back to the land of Israel and feed it there, will take charge of the sheep in need of help, and destroy the fat and strong sheep by which the weak ones are oppressed; (3) He will raise up the future David for a shepherd, and under his care He will bestow upon His people the promised covenant blessings in richest measure. These saving acts of God for His people, however, are not depicted according to their several details and historical peculiarities, as Kliefoth has correctly observed, nor are they narrated in the chronological order in which they would follow one another in history; but they are grouped together according to their general design and character, and their essential features. If, then, we seek for the fulfilment, the Lord raised up His servant David as a shepherd to Israel, by sending Jesus Christ, who came to seek and to save that which was lost (Luk 19:10; Mat 18:11), and who calls Himself the Good Shepherd with obvious reference to this and other prophetic declarations of a similar kind (Joh 10:11.). But the sending of Christ was preceded by the gathering of Israel out of the Babylonian exile, by which God had already taken charge of His flock, Yet, inasmuch as only a small portion of Israel received the Messiah, who appeared in Jesus, as its shepherd, there fell upon the unbelieving Israel a new judgment of dispersion among all nations, which continues still, so that a gathering together still awaits the people of Israel at some future time. No distinction is made in the prophecy before us between these two judgments of dispersion, which are associated with the twofold gathering of Israel; but they are grouped together as one, so that although their fulfilment commenced with the deliverance of Israel from the Babylonian captivity and the coming of Jesus Christ as the Good Shepherd of the family of David, it was only realized in that portion of Israel, numerically the smallest portion, which was willing to be gathered and fed by Jesus Christ, and the full realization will only be effected when that conversion of Israel shall take place, which the Apostle Paul foretells in Rom 11:25. - For further remarks on the ultimate fulfilment, we refer the reader to a later page.

Constable: Eze 33:1--48:35

IV. Future blessings for Israel chs. 33--48

"This last major division of the book focuses on the restoration of Israel's blessing. Israel would be judged for her sin (chaps. 1-24) as would the surrounding nations (chaps. 25-32). But Israel will not remain under judgment forever. God had set her apart as His special people, and He will fulfill His promises to her."⁴²⁸

"Chapters 33-39 comprise words of restoration and hope, and chaps. 40-48 present details of the restored community."⁴²⁹

Constable: Eze 33:21--40:1

B. Restoration to the Promised Land 33:21-39:29

"The concept of the land is particularly significant to the six messages [33:21-39:29] delivered in that one night before the news of Jerusalem's fall reached the exiles in Babylonia [cf. 33:21-22]. Since Jerusalem had fallen, would the land be lost to Israel (33:21-33)? It was the false shepherds' of Israel who had lost the land for Israel by leading the people astray from the truth. But the true shepherd,' the Messiah, would ultimately restore the land to Israel (ch. 34). Those foreigners who had possessed the land of Israel and had oppressed her people would be judged and removed so that Israel might again possess her own land (35:1-36:15). Then God would restore Israel to her promised land (36:16-37:14) and reunite the nation in fulfillment of God's covenants with her (37:15-28). Never again would a foreign power have dominion over Israel in her land (chs. 38-39)."⁴³⁵

Constable: Eze 34:1-31

2. False and true shepherds ch. 34

Previously the Lord had said that the Israelites would not occupy the Promised Land because they had disobeyed the Mosaic Covenant. This disobedience was clear from the behavior of the people still in the land (33:25-26) and the Jews in exile (33:31-32). In this message He laid the burden of responsibility for the Israelites' failure at the feet of their leaders (cf. 13:1-14:11; 22).

Constable: Eze 34:1-7

The accusation against Israel's unfaithful rulers 34:1-7

34:1-2 The Lord gave Ezekiel a message for the shepherds (leaders, rulers, cf. Ps. 23) of Israel. Ancient Near Easterners often referred to kings and leaders as "shepherds" (e.g. 2 Sam. 5:2; Isa. 44:28; Jer. 2:8; 10:21; 23:1-6; 25:34-38; Mic. 5:4-5; Zech. 11:4-17).⁴³⁸ God pronounced judgment on them for three reasons. First, they fed themselves rather than the people; they were selfish. They were more interested in providing for themselves than for the people whom God had placed in their care (cf. John 10:11; 21:15-17). They exploited their followers.

A review of the history of the Northern Kingdom of Israel's rulers reveals a consistent string of corrupt leaders, and Ezekiel pointed out earlier that Judah was worse than her sister Israel (ch. 23).

34:3-4 Specifically, these unfaithful shepherds ate the best parts of the sacrifices rather than offering them to God. They used the wool of sheep to make clothing for themselves rather than offering these animals as sacrifices to God.

Second, rather than feeding God's sheep they slaughtered them; they were oppressive. They had not restored those that needed restoring nor sought those that had wandered away and needed finding. They had dominated God's flock rather than providing loving, self-sacrificial leadership. The primary responsibility of a leader is to care for the needs of those he leads, even if this requires sacrificing his own desires.

34:5-6 Third, the rulers allowed the people to scatter over the earth instead of keeping them safely together; they were negligent. The Israelites scattered because they lacked leadership and became prey for the enemies of God's flock. They wandered everywhere, but there was no one to seek them out (cf. Matt. 9:36).

Constable: Eze 34:7-10

The verdict concerning the leadership of Israel 34:7-10

The Lord repeated His accusation against Israel's leaders (vv. 7-8) and then announced what He planned to do about the situation (vv. 9-31).

34:7-8 These false shepherds needed to listen to God's word to them because they had let the Israelites become prey for their enemies, and rather than seeking the lost they had fed themselves.

34:9-10 The Lord swore to oppose these shepherds, to hold them accountable for His sheep, to stop them from leading them further, and to rescue His sheep from their influence (cf. Matt. 20:25-28).

Constable: Eze 34:11-24

The Lord's intervention for Israel 34:11-24

34:11-12 The Lord further promised to search for His wandering sheep Himself, to care for them, and to deliver them from the places where they had scattered in the gloomy days of their national distress (cf. Jer. 30:4-7; Luke 15:4-7). There are several references to God as Israel's Shepherd in the Old Testament (e.g. v. 6; Gen. 49:24; Ps. 23:1; 80:1; Isa. 40:11; Jer. 31:10; cf. John 10:1, 16).

34:13-14 He would lead them out from among the peoples where they had gone and bring them back to their own land (cf. vv. 4-6). He would nourish them on the mountains, beside the streams, and in the best (inhabited) places of the land (cf. Ps. 23:1; John 4; 6:31-35). They would enjoy good pasture and would experience rest in good grazing ground, the richest pasture in the land.

"If the scattering were literal, and no one is foolhardy as to deny this, then the regathering must be equally so."⁴³⁹

34:15-16 God Himself would feed His flock and lead the sheep to rest (cf. v. 3). He would seek the lost, return the scattered, heal the broken, and strengthen the sick (cf. vv. 4, 6; Isa. 61:1-2; Luke 4:16-21). He would also destroy the fat, strong shepherds who had failed Him by feeding these leaders judgment.

34:17-19 The Lord announced too that He would distinguish among the members of His flock judging them individually (cf. Matt. 25:31-46). Here the Lord viewed the leaders as sheep among His sheep rather than as shepherds. They were, after all, also His sheep. Some of these leaders had not only eaten good pasture and drunk clear water but had made it impossible for the other sheep to eat good food and drink good water. The ordinary sheep had to get by with trampled grass and muddy water.

34:20 God would judge between the fat and the lean sheep, between those who fed themselves and kept others from eating and those who had to exist on poor food and drink.

34:21-22 Because some of God's sheep suffered at the hands of their fellow sheep who pushed and shoved them around, the Lord would deliver even the weak, but He would distinguish the two types of His sheep. He would deliver His people from poor leaders as well as predatory nations.

34:23-24 The Lord promised to set over His sheep one shepherd, His servant David, who would personally feed them (cf. John 10:9; 14:6; Acts 4:12). Yahweh would be their God, and His servant David would be prince (Heb. nasi', namely, king) among them.⁴⁴⁰ This the Lord assuredly promised (cf. 37:22-26).

In view of the promises that God Himself would shepherd His sheep and the promises that His servant David would shepherd them, it seems clear that a god-man is in view (cf. 37:24-25; Jer. 23:5-6; 30:9; Hos. 3:5; John 10:30; 1 Tim. 2:5). Did God mean that He would raise David from the dead to lead the Israelites again? No, He probably meant that someone from David's descendants would lead them (cf. 2 Sam. 7:12-16; Isa. 55:3-4; Jer. 30:9; Hos. 3:5).⁴⁴¹ David was the model shepherd of sheep and the model king of Israel (cf. 1 Sam. 13:14).

". . . David was the man whom God chose and in whom He delighted; the king who triumphed against all his foes and who extended his kingdom in all directions; the man of Judah under whose genius the whole nation was for a time united."⁴⁴²

Though the identity of this "David" may have been obscure to Ezekiel's audience, history demonstrated that it was one of David's descendants who proved to be the Good Shepherd, even Jesus Christ (John 10:11, 14).

"In a sense Jesus, the Good Shepherd and the Son of David, is in view here, but the eschatological orientation of the whole passage removes the setting from the period of His earthly ministry in the first century to that of His second advent when He will come to sit on the throne of David."⁴⁴³

Constable: Eze 34:25-31

The covenant of peace 34:25-31

"The themes of regathering as sheep and of covenant merge in Ezekiel 34:25-31. The Lord promises to make a covenant of peace with His regathered sheep."⁴⁴⁴

34:25 The Lord also promised to make a covenant of peace (i.e., resulting in peace) with Israel (cf. 16:60; 37:26-28; 38:11-13; 39:25-29; Isa. 54:10). This is probably a reference to the New Covenant that God promised to make with Israel in the future (Jer. 31:31-34).⁴⁴⁵

"The word peace [Heb. shalom] is used to describe the harmony that exists when covenant obligations are being fulfilled and the relationship is sound. It is not a negative concept, implying absence of conflict or worry or noise, as we use it, but a thoroughly positive state in which all is functioning well."⁴⁴⁶

The provisions of this covenant that Ezekiel mentioned here included, first, removing threats to the Israelites' safety from the land so they could even live at peace in its formerly dangerous parts, the wilderness and woods (cf. John 10:27-29).

34:26-27a Second, God would make His people and the places around His hill (Mount Zion, Jerusalem) a blessing to others (Gen. 12:3). God's seasonal blessings on Israel, both people and land, would be like the rain, and He would send His blessings down in showers (cf. Acts 3:19-20).⁴⁴⁷ Fruit trees would bear abundantly, and fruits and vegetables and flowers would proliferate in the land (cf. Hos. 2:22; Joel 3:18; Amos 9:13-14; Zech. 8:12). Even the plants would be secure.

34:27b-29 Third, when God broke the yoke that held His people in captivity and freed them from their oppressors they would know that He is Yahweh (v. 27b).

Fourth, the Israelites would live in complete security. They would no longer be a prey to the nations or to the beasts of the earth that previously devoured them (cf. Isa. 11:6-9).⁴⁴⁸ They would live without fear of molestation. God would provide for them a place where they could put down roots, a place that would become famous. Famines and the insults of the other nations would cease forever.⁴⁴⁹

34:30 Fifth, Yahweh would be their God and they would be His special people in the fullest sense that the nation had ever experienced (cf. Rom. 11:25-27). Everyone would know that He was with them and that they were His Chosen People.

"This covenant anticipates events and promises never realized in the first return of Israel from captivity. When the people came back to the land after 535 B.C., they were under the control of every world-dominating power including Medo-Persia, Greece, and finally Rome until A.D. 70 when the nation was destroyed by Rome."⁴⁵⁰

34:31 The sheep in view, God clarified, were people, not real sheep. He was describing His relationship to them as people in the figure of a shepherd and sheep.

"Each of the next four speeches elaborates an aspect of the peace covenant. Ezekiel 35:1-36:15 describes how the foreign plundering nations would be removed and judged in preparation for Israel's return to her own land. The message in 36:16-37:14 provides a beautiful and descriptive account of God's restoration of Israel to her land. Ezekiel 37:15-28 stresses the full reunion of the nation and the fulfillment of her covenants when this peace covenant is established. Finally, Ezekiel 38-39 develops the concept of Israel's permanent and complete security in the Lord, for he would thwart the final attempt by a foreign power (Gog) to possess Israel's land and to plunder God's people."⁴⁵¹

There are basically three views concerning the meaning of literal interpretation that may be helpful to clarify as we get into the eschatological portions of Ezekiel (chs. 34-48). First, some who claim to interpret the text literally do so but deny the existence of many figures of speech. In Ezekiel 34, for example, they might not recognize "shepherd" as a figure of speech but might conclude that God was speaking of the literal shepherds of literal sheep in Israel. Obviously there are few who deny all figures of speech, but interpreters of this type do not recognize as figures of speech many that other interpreters do. This is "wooden literalism," "letterism," or "literalistic" interpretation that seeks "a straightforward reading of the text." Most interpreters of this type are premillennial in their understanding of the future.

A second group of interpreters who consider themselves literal try to recognize figures of speech where they occur in the text, the understanding of the original readers, historical perspective, contextual clues, the progress of revelation, the analogy of faith, etc. They seek to discover what the original readers understood when they read the text as a basis for understanding how we should understand it. The interpretations that I have suggested above in my comments on Ezekiel 34 and elsewhere in these notes illustrate this approach. Many interpreters in this group like to use the term "normal" to describe their hermeneutics (principles of interpretation). Most of these interpreters are also premillennial.

A third group interprets most portions of the text literally but believes prophetic material is mainly symbolic and figurative, not to be interpreted in a normal, straightforward manner. They depend heavily on the New Testament to understand the meaning of the Old Testament and read New Testament revelation back into the Old Testament as the Old Testament meaning. They understand, for example, some of the references to God blessing Israel in the future in Ezekiel 34 as fulfilled in His blessing the church. They do not look for an eschatological fulfillment of these promises in the Jews. For example, the promises of God regathering Israel to her land are not taken to mean that God will eventually regather the Jews to the Promised Land. Rather He will gather His people (i.e., all the redeemed) to heaven, the land that He has prepared for us. Thus they "spiritualize" the Old Testament prophecies while taking the rest of the Old Testament more or less literally. Most interpreters of this type end up with an amillennial or postmillennial understanding of the future.

Most interpreters who hold the first and third hermeneutical positions also claim to hold the second one and argue that those who hold the other positions do not.

"Various facets of chapters 33-48 may be used as analogies, illustrations, and object lessons in the NT; but such does not demand that the NT is necessarily giving a fulfillment' of these chapters."⁴⁵²

Pendahuluan / Garis Besar

JFB: Ezekiel (Pendahuluan Kitab)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Garis Besar)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Pendahuluan Kitab)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 34 (Pendahuluan Pasal)

Overview

Eze 34:1, A reproof of the shepherds; Eze 34:7, God’s judgment against them; Eze 34:11, His providence over his flock; Eze 34:20, The kingdom of Christ.

Poole: Ezekiel (Pendahuluan Kitab)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 34 (Pendahuluan Pasal)

CHAPTER 34

A reproof of the shepherds of Israel, Eze 34:1-6 . God’ s judgment against them, Eze 34:7-10 . His providence over his flock, Eze 34:11-19 . The blessings of Christ’ s kingdom, Eze 34:20-31 .

MHCC: Ezekiel (Pendahuluan Kitab)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 34 (Pendahuluan Pasal)

(Eze 34:1-6) The rulers reproved.

(Eze 34:7-16) The people are to be restored to their own land.

(Eze 34:17-31) The kingdom of Christ.

Matthew Henry: Ezekiel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 34 (Pendahuluan Pasal)

The iniquities and calamities of God's Israel had been largely and pathetically lamented before, in this book. Now in this chapter the shepherds of Israel, their rulers both in church and state, are called to an account, as having been very much accessory to the sin and ruin of Israel, by their neglecting to do the duty of their place. Here is, I. A high charge exhibited against them for their negligence, their unskillfulness, and unfaithfulness in the management of public affairs (Eze 34:1-6 and Eze 34:8). II. Their discharge from their trust, for their insufficiency and treachery (Eze 34:7-10). III. A gracious promise that God would take care of his flock, though they did not, and that it should not always suffer as it had done by their mal-administrations (Eze 34:11-16). IV. Another charge exhibited against those of the flock that were fat and strong, for the injuries they did to those that were weak and feeble (Eze 34:17-22). V. Another promise that God would in the fulness of time send the Messiah, to be the great and good Shepherd of the sheep, who should redress all grievances and set every thing to rights with the flock (Eze 34:23-31).

Constable: Ezekiel (Pendahuluan Kitab)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Garis Besar)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Pendahuluan Kitab)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Pendahuluan Kitab)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 34 (Pendahuluan Pasal)

INTRODUCTION TO EZEKIEL 34

In the former chapter the prophet prophesies against the people of the Jews, both those of the captivity, and those who were not; and here against the shepherds of Israel. This he is bid to do, Eze 34:1, whose cruelty to the flock, negligence and unfaithfulness are exposed, Eze 34:3, for which reasons they are threatened to be deprived of their office, Eze 34:7, and the Lord promises to take the care of the flock upon himself, to seek out his sheep, and feed them, and do every kind office to them, Eze 34:11 and then the strong of the flock, that oppressed the weak, are threatened with punishment, Eze 34:17 and the promise of the Messiah, as the shepherd of the flock, is made, under whom all prosperity and happiness might be expected, Eze 34:23.