Ezekiel 34 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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Ezekiel 34
Against the Shepherds of Israel
1And the word of the LORD came unto me, saying,
The Pulpit Commentary
And the word of the Lord, etc. As no date is given, we may infer that what follows came as an almost immediate sequel to that which precedes it. The kernel of the chapter is found in the Messianic prophecies of Eze_34:23, Eze_34:24, as the first stage in the restoration of Israel which is beginning to open to the prophet's gaze. We can hardly avoid seeing in it the deliberate expression of words that had been spoken by Ezekiel's master (Jer_23:1-4), and which in his case also were followed by a directly Messianic announcement. In Mat_9:36, still more in Joh_10:1-16, we can scarcely avoid recognizing the distinct appropriation of the words to himself by him of whom they both had spoken. So far as we may venture to speculate on the influence, so to speak, of the words of the prophets of the Old Testament on our Lord's human soul, we may think of these as having marked out for him the work which he was to do, just as we may think of Psa_22:1-31. and Isa_53:1-12. as having pointed out to him the path of suffering which he was to tread.
And the word of the Lord, etc. As no date is given, we may infer that what follows came as an almost immediate sequel to that which precedes it. The kernel of the chapter is found in the Messianic prophecies of Eze_34:23, Eze_34:24, as the first stage in the restoration of Israel which is beginning to open to the prophet's gaze. We can hardly avoid seeing in it the deliberate expression of words that had been spoken by Ezekiel's master (Jer_23:1-4), and which in his case also were followed by a directly Messianic announcement. In Mat_9:36, still more in Joh_10:1-16, we can scarcely avoid recognizing the distinct appropriation of the words to himself by him of whom they both had spoken. So far as we may venture to speculate on the influence, so to speak, of the words of the prophets of the Old Testament on our Lord's human soul, we may think of these as having marked out for him the work which he was to do, just as we may think of Psa_22:1-31. and Isa_53:1-12. as having pointed out to him the path of suffering which he was to tread.
2Son 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?
Jamieson-Fausset-Brown
CHAPTER 34
Eze 34:1-31. Reproof of the False Shepherds; Promise of the True and Good Shepherd.
Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.
2. Jr 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 Is 44:28; Jr 2:8; 3:15; 10:21; 23:1, 2).
CHAPTER 34
Eze 34:1-31. Reproof of the False Shepherds; Promise of the True and Good Shepherd.
Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.
2. Jr 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 Is 44:28; Jr 2:8; 3:15; 10:21; 23:1, 2).
The Pulpit Commentary
Prophesy against the shepherds of Israel, etc. Our modern associations with the words, our use of terms like" the pastoral office," "the pastoral Epistles," lead us to think of the priests and prophets, the spiritual guides of the people, as being those whom the prophet has in view. In the language of the Old Testament, however, as in that of Homer, the shepherds of the people are always its kings and other civil rulers (1Ki_22:17; Psa_77:20; Psa_78:71; Jer_23:1-6), and those whom Ezekiel had in his thoughts were the tyrannous rulers of the house of David, like Jehoiakim and Zedekiah and their satellites. Our Christian thoughts of the word are the outcome of the leading of Joh_10:1-16; Joh_21:15-17; 1Pe_5:2-4; Act_20:28; but it is probably true that even there the original thought is still dominant. Christ is the "good Shepherd," because he is the true King. His ministers are shepherds as being officers in his kingdom. Should not the shepherds feed the flocks? The question is an appeal to the universal conscience of Israel and of mankind. No shepherd was worthy of his name who did not do that which the very name implied. He that neglects that duty is simply as a hireling or a robber (Joh_10:10, Joh_10:12).
Prophesy against the shepherds of Israel, etc. Our modern associations with the words, our use of terms like" the pastoral office," "the pastoral Epistles," lead us to think of the priests and prophets, the spiritual guides of the people, as being those whom the prophet has in view. In the language of the Old Testament, however, as in that of Homer, the shepherds of the people are always its kings and other civil rulers (1Ki_22:17; Psa_77:20; Psa_78:71; Jer_23:1-6), and those whom Ezekiel had in his thoughts were the tyrannous rulers of the house of David, like Jehoiakim and Zedekiah and their satellites. Our Christian thoughts of the word are the outcome of the leading of Joh_10:1-16; Joh_21:15-17; 1Pe_5:2-4; Act_20:28; but it is probably true that even there the original thought is still dominant. Christ is the "good Shepherd," because he is the true King. His ministers are shepherds as being officers in his kingdom. Should not the shepherds feed the flocks? The question is an appeal to the universal conscience of Israel and of mankind. No shepherd was worthy of his name who did not do that which the very name implied. He that neglects that duty is simply as a hireling or a robber (Joh_10:10, Joh_10:12).
3Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.
Jamieson-Fausset-Brown
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 (De 32:14; Pr 27:27) was unobjectionable, had not these shepherds milked them too often, and that without duly "feeding" them [Bochart], (Is 56:11). The rulers levied exorbitant tributes.
kill ... fed--kill the rich by false accusation so as to get possession of their property.
feed not ... flock--take no care of the people (Joh 10:12).
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 (De 32:14; Pr 27:27) was unobjectionable, had not these shepherds milked them too often, and that without duly "feeding" them [Bochart], (Is 56:11). The rulers levied exorbitant tributes.
kill ... fed--kill the rich by false accusation so as to get possession of their property.
feed not ... flock--take no care of the people (Joh 10:12).
The Pulpit Commentary
Ye eat the fat. The LXX. and the Vulgate, following a different reading, give milk, and, as "killing" comes in the next clause, this is probably preferable.
Ye eat the fat. The LXX. and the Vulgate, following a different reading, give milk, and, as "killing" comes in the next clause, this is probably preferable.
4The 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.
Jamieson-Fausset-Brown
4. The diseased--rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [Grotius].
broken--that is, fractures from wounds inflicted by the wolf.
brought again ... driven away--(Ex 23:4). Those "driven away" by the enemy into foreign lands through God's judgments are meant (Jr 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.
neither ... sought ... lost--Contrast the Good Shepherd's love (Lu 15:4).
with force ... ruled--(Ex 1:13, 14). With an Egyptian bondage. The very thing forbidden by the law they did (Le 25:43; compare 1Pe 5:3).
4. The diseased--rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [Grotius].
broken--that is, fractures from wounds inflicted by the wolf.
brought again ... driven away--(Ex 23:4). Those "driven away" by the enemy into foreign lands through God's judgments are meant (Jr 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.
neither ... sought ... lost--Contrast the Good Shepherd's love (Lu 15:4).
with force ... ruled--(Ex 1:13, 14). With an Egyptian bondage. The very thing forbidden by the law they did (Le 25:43; compare 1Pe 5:3).
The Pulpit Commentary
The diseased have ye not strengthened. The verbs indicate the difference between the "diseased," i.e. the weak sheep (comp. Isa_40:11; Psa_78:71) and the sick, that were suffering from more definite maladies. So the broken are the sheep that have fallen from a rock and thus maimed themselves. Each case required its appropriate treatment, and none had met with it.
The diseased have ye not strengthened. The verbs indicate the difference between the "diseased," i.e. the weak sheep (comp. Isa_40:11; Psa_78:71) and the sick, that were suffering from more definite maladies. So the broken are the sheep that have fallen from a rock and thus maimed themselves. Each case required its appropriate treatment, and none had met with it.
5And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered.
Jamieson-Fausset-Brown
5. scattered, because ... no shepherd--that is, none worthy of the name, though there were some called shepherds (1Ki 22:17; Mt 9:36). Compare Mt 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."
meat to all ... beasts--They became a prey to the Syrians, Ammon, Moab, and Assyria.
5. scattered, because ... no shepherd--that is, none worthy of the name, though there were some called shepherds (1Ki 22:17; Mt 9:36). Compare Mt 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."
meat to all ... beasts--They became a prey to the Syrians, Ammon, Moab, and Assyria.
The Pulpit Commentary
And they were scattered. The words are an echo of 1Ki_22:17, and are, in their turn, echoed by Mat_9:36. The words that follow paint the sufferings of the exiles who left their homes and were scattered among the heathen in the days of Jehoiachin and Zedekiah. Of these the kings took no heed, and shut themselves up in the luxurious seclusion of their palace.
And they were scattered. The words are an echo of 1Ki_22:17, and are, in their turn, echoed by Mat_9:36. The words that follow paint the sufferings of the exiles who left their homes and were scattered among the heathen in the days of Jehoiachin and Zedekiah. Of these the kings took no heed, and shut themselves up in the luxurious seclusion of their palace.
6My 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.
Jamieson-Fausset-Brown
6. every high hill--the scene of their idolatries sanctioned by the rulers.
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].
6. every high hill--the scene of their idolatries sanctioned by the rulers.
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].
The Shepherds Judged
7Therefore, ye shepherds, hear the word of the LORD;
8As I live, saith the Lord GOD, 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;
9Therefore, O ye shepherds, hear the word of the LORD;
10Thus 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.
Jamieson-Fausset-Brown
10. I will require my flock--(He 13:17), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (Jr 52:10).
10. I will require my flock--(He 13:17), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (Jr 52:10).
Behold, I Myself Will Search for My Sheep
11For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out.
Jamieson-Fausset-Brown
11. I ... will ... search--doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.
11. I ... will ... search--doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.
The Pulpit Commentary
As I live, saith the Lord God, etc. The sentence of the Supreme Judge, of the "chief Shepherd" (1Pe_5:4), that follows, is naturally preceded by a recapitulation of the guilt of the tyrannous rulers—the "idol" or sham shepherds of Zec_11:17 (comp. also Zec_10:3). Both chapters should be studied as throwing light on the teaching of the earlier prophet. It may be noted also how the thought enters into Ezekiel's vision of the restored Israel (Eze_45:8-10).
Behold, I, even I, etc. The words, as the last reference shows, and as we find in Eze_34:23-31, do not exclude, rather they imply, human instrumentality, just us our Lord's do in Mat_18:12 and Luk_15:4-7; but they reveal the truth that Jehovah is the true Shepherd of his people. Not the sweet psalmist of Israel only, but the lowest outcast, might use the language of Psa_23:1-6; and say, "The Lord is my Shepherd." He will gather the sheep that have been scattered in the "cloudy and dark day," the day of the Lord's judgment (Eze_30:3). For the prophet the words pointed to that vision of a restored Israel, which was dominant in the expectations both of Isaiah (or the Deutero-Isaiah) in Ezekiel 40-48; and in Jeremiah (Jer_33:12-18), which floated before the minds of the apostles (Act_1:6), and to which even St. Paul looked forward as the solution of the great problems of the world's history (Romans 9-11.).
As I live, saith the Lord God, etc. The sentence of the Supreme Judge, of the "chief Shepherd" (1Pe_5:4), that follows, is naturally preceded by a recapitulation of the guilt of the tyrannous rulers—the "idol" or sham shepherds of Zec_11:17 (comp. also Zec_10:3). Both chapters should be studied as throwing light on the teaching of the earlier prophet. It may be noted also how the thought enters into Ezekiel's vision of the restored Israel (Eze_45:8-10).
Behold, I, even I, etc. The words, as the last reference shows, and as we find in Eze_34:23-31, do not exclude, rather they imply, human instrumentality, just us our Lord's do in Mat_18:12 and Luk_15:4-7; but they reveal the truth that Jehovah is the true Shepherd of his people. Not the sweet psalmist of Israel only, but the lowest outcast, might use the language of Psa_23:1-6; and say, "The Lord is my Shepherd." He will gather the sheep that have been scattered in the "cloudy and dark day," the day of the Lord's judgment (Eze_30:3). For the prophet the words pointed to that vision of a restored Israel, which was dominant in the expectations both of Isaiah (or the Deutero-Isaiah) in Ezekiel 40-48; and in Jeremiah (Jer_33:12-18), which floated before the minds of the apostles (Act_1:6), and to which even St. Paul looked forward as the solution of the great problems of the world's history (Romans 9-11.).
12As 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 the cloudy and dark day.
Jamieson-Fausset-Brown
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).
in the cloudy ... day--the day of the nation's calamity (Joe 2:2).
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).
in the cloudy ... day--the day of the nation's calamity (Joe 2:2).
13And 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.
Jamieson-Fausset-Brown
13. And I will bring them out from the people, &c.--(Eze 28:25; 36:24; 37:21, 22; Is 65:9, 10; Jr 23:3).
13. And I will bring them out from the people, &c.--(Eze 28:25; 36:24; 37:21, 22; Is 65:9, 10; Jr 23:3).
14I 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 upon the mountains of Israel.
Jamieson-Fausset-Brown
14. good pasture--(Psa 23:2).
high mountains of Israel--In Eze 17:23; 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.
14. good pasture--(Psa 23:2).
high mountains of Israel--In Eze 17:23; 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.
15I will feed my flock, and I will cause them to lie down, saith the Lord GOD.
16I 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; I will feed them with judgment.
Jamieson-Fausset-Brown
16. In contrast to the unfaithful shepherds (Eze 34:4). The several duties neglected by them I will faithfully discharge.
fat ... strong--that is, those rendered wanton by prosperity (De 32:15; Jr 5:28), who use their strength to oppress the weak. Compare Eze 34:20, "the fat cattle" (Is 10:16). The image is from fat cattle that wax refractory.
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).
16. In contrast to the unfaithful shepherds (Eze 34:4). The several duties neglected by them I will faithfully discharge.
fat ... strong--that is, those rendered wanton by prosperity (De 32:15; Jr 5:28), who use their strength to oppress the weak. Compare Eze 34:20, "the fat cattle" (Is 10:16). The image is from fat cattle that wax refractory.
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).
The Pulpit Commentary
On the mountains of Israel by the rivers. The picture of the pleasant pasture-lands of Judah, almost, as it were, an expansion of Psa_23:1-6; of the mountains which are not barren and stony, of the streams that flow calmly in the inhabited places of the country, serves as a parable of that which is to follow on the restoration of Israel. The sheep that had been wandering so long in the wilderness should at last lie down in a fat pasture (verse 15), and the tender care of the Shepherd should watch with an individualizing pity over each sheep that had been brought back. Every broken limb should be bound up. Every sickness should be treated with its appropriate means of healing.
I will destroy the fat and the strong. What follows introduces another feature into the parable, and is hardly less than an anticipation of the great scene of judgment in Mat_25:32. The "fat and the strong," as contrasted with the "broken" and the "sick," are, when we interpret the Darable, the noble and wealthy who, under the kings of Judah, had been allowed to work their evil will upon the people. Of these he says that he will feed them with (better, in) judgment, that for them there must be the discipline of punishment. They too are his sheep, but they require a different treatment from the others.
On the mountains of Israel by the rivers. The picture of the pleasant pasture-lands of Judah, almost, as it were, an expansion of Psa_23:1-6; of the mountains which are not barren and stony, of the streams that flow calmly in the inhabited places of the country, serves as a parable of that which is to follow on the restoration of Israel. The sheep that had been wandering so long in the wilderness should at last lie down in a fat pasture (verse 15), and the tender care of the Shepherd should watch with an individualizing pity over each sheep that had been brought back. Every broken limb should be bound up. Every sickness should be treated with its appropriate means of healing.
I will destroy the fat and the strong. What follows introduces another feature into the parable, and is hardly less than an anticipation of the great scene of judgment in Mat_25:32. The "fat and the strong," as contrasted with the "broken" and the "sick," are, when we interpret the Darable, the noble and wealthy who, under the kings of Judah, had been allowed to work their evil will upon the people. Of these he says that he will feed them with (better, in) judgment, that for them there must be the discipline of punishment. They too are his sheep, but they require a different treatment from the others.
17And 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.
Jamieson-Fausset-Brown
17. you, ... my flock--passing from the rulers to the people.
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 Is 14:9, Margin; Zec 10:3; Mt 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).
17. you, ... my flock--passing from the rulers to the people.
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 Is 14:9, Margin; Zec 10:3; Mt 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).
The Pulpit Commentary
Behold, I judge between cattle and cattle. It may be worth while to note, as modern English usage tends to limit the range of the word, that it is commonly used in the Old Testament of sheep rather than of kine (Gen_30:34-42; Gen_31:8-12). In Gen_30:32 we have the same Hebrew word as that which Ezekiel uses. Between the rams and the he-goats. The words, at first, seem to point to a division like that of Mat_25:32, and may, perhaps, have suggested it. Here, however, the contrast lies, not between the sheep and goats as such, but between the strong and the weak of each class. The "rams" are as much the object of the shepherd's discipline of judgment as the "he-goats." Both stand as the representative of the rapacious self-seeking classes who oppressed the poor and needy, and, not content with being the first to feed on the pastures and to drink of the waters, trampled on the former and defiled the latter. So in the next verse the contrast lies between the "fat cattle," whether sheep or goats, and the "lean."
Behold, I judge between cattle and cattle. It may be worth while to note, as modern English usage tends to limit the range of the word, that it is commonly used in the Old Testament of sheep rather than of kine (Gen_30:34-42; Gen_31:8-12). In Gen_30:32 we have the same Hebrew word as that which Ezekiel uses. Between the rams and the he-goats. The words, at first, seem to point to a division like that of Mat_25:32, and may, perhaps, have suggested it. Here, however, the contrast lies, not between the sheep and goats as such, but between the strong and the weak of each class. The "rams" are as much the object of the shepherd's discipline of judgment as the "he-goats." Both stand as the representative of the rapacious self-seeking classes who oppressed the poor and needy, and, not content with being the first to feed on the pastures and to drink of the waters, trampled on the former and defiled the latter. So in the next verse the contrast lies between the "fat cattle," whether sheep or goats, and the "lean."
18Seemeth 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?
Jamieson-Fausset-Brown
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.
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; Is 24:2).
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.
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; Is 24:2).
19And 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.
Judgment Between Cattle and Cattle
20Therefore thus saith the Lord GOD unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle.
Jamieson-Fausset-Brown
20. fat ... lean--the rich oppressors ... the humble poor.
20. fat ... lean--the rich oppressors ... the humble poor.
21Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad;
Jamieson-Fausset-Brown
21. scattered them abroad--down to the time of the carrying away to Babylon [Grotius].
21. scattered them abroad--down to the time of the carrying away to Babylon [Grotius].
22Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.
Jamieson-Fausset-Brown
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 (Ne 5:1-19). The full and final fulfilment of this prophecy is future.
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 (Ne 5:1-19). The full and final fulfilment of this prophecy is future.
One Shepherd, My Servant David
★23And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.
Jamieson-Fausset-Brown
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 Ac 2:30; 13:23).
one shepherd--literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (So 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" (Ep 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."
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 (Is 42:1; Mt 3:17). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (Lu 1:32, 33). Messiah is called "David" in Is 55:3, 4; Jr 30:9; Ho 3:5.
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 Ac 2:30; 13:23).
one shepherd--literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (So 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" (Ep 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."
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 (Is 42:1; Mt 3:17). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (Lu 1:32, 33). Messiah is called "David" in Is 55:3, 4; Jr 30:9; Ho 3:5.
The Pulpit Commentary
And I will set up one Shepherd over them. Here, more than ever, we have an anticipation of our Lord's teaching in Joh_10:1-18. He claims to be the Fulfiller, as of the prediction of Isa_40:11 and Jer_23:1-3, so also of this. He, the "Son of David," is the David that inherits that among other promises. It has to be noted, however, that Ezekiel's words paint, less distinctly than those of the earlier prophets, the picture of an individual Messianic king, and seem rather to point, as do those of Zec_12:10 (I do not now discuss the date of that prophecy), to a line of true rulers, each faithfully representing the ideal David as the faithful Ruler, the true Shepherd of his people (Psa_78:71; comp. Eze_37:24; Eze_45:8, Eze_45:9).
And I will set up one Shepherd over them. Here, more than ever, we have an anticipation of our Lord's teaching in Joh_10:1-18. He claims to be the Fulfiller, as of the prediction of Isa_40:11 and Jer_23:1-3, so also of this. He, the "Son of David," is the David that inherits that among other promises. It has to be noted, however, that Ezekiel's words paint, less distinctly than those of the earlier prophets, the picture of an individual Messianic king, and seem rather to point, as do those of Zec_12:10 (I do not now discuss the date of that prophecy), to a line of true rulers, each faithfully representing the ideal David as the faithful Ruler, the true Shepherd of his people (Psa_78:71; comp. Eze_37:24; Eze_45:8, Eze_45:9).
24And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.
Jamieson-Fausset-Brown
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; Is 42:1; 49:3, 6; 53:11; Php 2:7), which David typically and partially represented (Ac 13:36); so He is the fittest person to wield the world scepter, abused by all the world kings (Da 2:34, 35, 44, 45).
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; Is 42:1; 49:3, 6; 53:11; Php 2:7), which David typically and partially represented (Ac 13:36); so He is the fittest person to wield the world scepter, abused by all the world kings (Da 2:34, 35, 44, 45).
The Covenant of Peace
25And 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.
Jamieson-Fausset-Brown
25. covenant of peace ... evil beasts ... to cease ... dwell safely--The original promise of the law (Le 26:6) shall be realized for the first time fully under Messiah (Is 11:6-9; 35:9; Ho 2:18).
25. covenant of peace ... evil beasts ... to cease ... dwell safely--The original promise of the law (Le 26:6) shall be realized for the first time fully under Messiah (Is 11:6-9; 35:9; Ho 2:18).
The Pulpit Commentary
I will make with them a servant of peace. The whole verse is an echo of Le Eze_26:6, in part also of Hos_2:20 [English version, Hos_2:18]. The words are less definite as to the nature of the covenant than those of Jer_31:31, but probably the same thought underlies both. Sins are pardoned, the capacity for righteousness, righteousness itself, are given. In bright contrast with the picture of a country haunted by the lion, the jackal, and the wolf—the "evil beasts" of Eze_14:15—so that no man could pass through without risk, we have that of a land from which such evil boasts have been cleared out, so that men may sleep safely even in the wilderness and the woods. The language, however, is figurative rather than literal. As the "sheep" are the people of the true Israel, so the evil beasts must, at least, include the enemies, Chaldeans, Edomites, Philistines, and others, that had before made havoc of them.
I will make with them a servant of peace. The whole verse is an echo of Le Eze_26:6, in part also of Hos_2:20 [English version, Hos_2:18]. The words are less definite as to the nature of the covenant than those of Jer_31:31, but probably the same thought underlies both. Sins are pardoned, the capacity for righteousness, righteousness itself, are given. In bright contrast with the picture of a country haunted by the lion, the jackal, and the wolf—the "evil beasts" of Eze_14:15—so that no man could pass through without risk, we have that of a land from which such evil boasts have been cleared out, so that men may sleep safely even in the wilderness and the woods. The language, however, is figurative rather than literal. As the "sheep" are the people of the true Israel, so the evil beasts must, at least, include the enemies, Chaldeans, Edomites, Philistines, and others, that had before made havoc of them.
26And 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 blessing.
Jamieson-Fausset-Brown
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 (Is 19:24; 56:6, 7; 60:3; Mi 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, Le 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.
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 (Is 19:24; 56:6, 7; 60:3; Mi 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, Le 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.
The Pulpit Commentary
Round about my hill. Ezekiel's thoughts, like those of Mic_4:1 and Isa_2:2, cluster round the hill of Zion, the mountain of Jehovah, as the center of the restored Israel. In that land, as the prophet saw it here, and still more in the closing vision of his book (Eze_47:12), there were, outwardly as well as spiritually, to be showers of blessing (the phrase is peculiar to Ezekiel), and the land should yield its fruits.
Eze_34:27, Eze_34:28
When I have broken the bands of their yoke. The underlying meaning of the figurative language of Eze_34:25 is now utterly explained. Israel is to be delivered from its Chaldean and other oppressors. The "yoke shall be broken." They shall no more be a prey to the heathen. None shall make them afraid.
Round about my hill. Ezekiel's thoughts, like those of Mic_4:1 and Isa_2:2, cluster round the hill of Zion, the mountain of Jehovah, as the center of the restored Israel. In that land, as the prophet saw it here, and still more in the closing vision of his book (Eze_47:12), there were, outwardly as well as spiritually, to be showers of blessing (the phrase is peculiar to Ezekiel), and the land should yield its fruits.
Eze_34:27, Eze_34:28
When I have broken the bands of their yoke. The underlying meaning of the figurative language of Eze_34:25 is now utterly explained. Israel is to be delivered from its Chaldean and other oppressors. The "yoke shall be broken." They shall no more be a prey to the heathen. None shall make them afraid.
27And 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.
Jamieson-Fausset-Brown
27. served themselves of them--availed themselves of their services, as if the Jews were their slaves (Jr 22:13; 25:14; compare Ge 15:13; Ex 1:14).
27. served themselves of them--availed themselves of their services, as if the Jews were their slaves (Jr 22:13; 25:14; compare Ge 15:13; Ex 1:14).
28And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid.
Jamieson-Fausset-Brown
28. dwell safely--(Jr 23:6).
28. dwell safely--(Jr 23:6).
29And 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.
Jamieson-Fausset-Brown
29. plant of renown--Messiah, the "Rod" and "Branch" (Is 11:1), the "righteous Branch" (Jr 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, Ge 2:8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Is 60:21; 61:3), and an object of "renown" among the heathen.
29. plant of renown--Messiah, the "Rod" and "Branch" (Is 11:1), the "righteous Branch" (Jr 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, Ge 2:8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Is 60:21; 61:3), and an object of "renown" among the heathen.
The Pulpit Commentary
A plant of renown. The words at first suggest the thought that Ezekiel was reproducing the ideal picture of the "branch," the "root," the "stem," the "plant." of Isa_11:1; Jer_23:5; Zec_6:12. Here, however, the word is collective, and is translated "plantation" in Eze_17:7, "planting" in Mic_1:6; Isa_60:21; Isa_61:3. It can hardly be taken as speaking of more than the general fertility of the land. The rendering of the LXX; "a plant of peace," obviously implies a different reading (shalom instead of shem), and this Cornill has adopted in his text. So taken, the words naturally lead on to what follows—the promise that men should no more be consumed with hunger.
A plant of renown. The words at first suggest the thought that Ezekiel was reproducing the ideal picture of the "branch," the "root," the "stem," the "plant." of Isa_11:1; Jer_23:5; Zec_6:12. Here, however, the word is collective, and is translated "plantation" in Eze_17:7, "planting" in Mic_1:6; Isa_60:21; Isa_61:3. It can hardly be taken as speaking of more than the general fertility of the land. The rendering of the LXX; "a plant of peace," obviously implies a different reading (shalom instead of shem), and this Cornill has adopted in his text. So taken, the words naturally lead on to what follows—the promise that men should no more be consumed with hunger.
30Thus 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.
★31And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And ye my flock. The great utterance, we might call it the "ode of the shepherds," comes round to the point from which its second portion started (Eze_34:11). All blessings were summed up in the thought that, behind every representative of the Father's care, the ideal David and his house, there was the eternal relationship between Jehovah and his people, even that of the Shepherd and his sheep. The LXX. omits the words "are men," and here also is followed by Cornill.
And ye my flock. The great utterance, we might call it the "ode of the shepherds," comes round to the point from which its second portion started (Eze_34:11). All blessings were summed up in the thought that, behind every representative of the Father's care, the ideal David and his house, there was the eternal relationship between Jehovah and his people, even that of the Shepherd and his sheep. The LXX. omits the words "are men," and here also is followed by Cornill.
THE HOLY BIBLE
Ezekiel
Chapter 34
Translated out of the original tongues, and with the former translations diligently compared and revised.
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