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. 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
34:23, 24), was taken from
being a shepherd (2Sa 5:2; Ps 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; 3:15;
10:21; 23:1, 2).
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], (Isa 56:11). The rulers levied exorbitant
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).
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
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
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).
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.
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
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).
11. I … will … search—doing
that which the so-called shepherds had failed to do, I being the
rightful owner of the flock.
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).
13. And I will bring them out from the people,
&c.—(Eze 28:25; 36:24;
37:21, 22; Isa 65:9, 10; Jer 23:3).
14. good pasture—(Ps 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
16. In contrast to the unfaithful shepherds
34:4). The several duties
neglected by them I will faithfully discharge.
fat … strong—that is, those
rendered wanton by prosperity (De 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.
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).
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 Isa 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).
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;
19. they eat—scantily.
20. fat … lean—the rich oppressors
… the humble poor.
21. scattered them abroad—down to the
time of the carrying away to Babylon [Grotius].
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.
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" (Ps 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
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
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 (Isa 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 Isa 55:3, 4; Jer 30:9; Ho 3:5.
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 (Ps 40:7, 8;
Isa 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).
25. covenant of peace … evil beasts …
to cease … dwell safely—The original promise of the law
26:6) shall be realized for
the first time fully under Messiah (Isa 11:6-9; 35:9; Ho
26. them and the places round about my
hill—The Jews, and Zion, God's hill (Ps 2:6), are to be sources of blessing, not
merely to themselves, but to the surrounding heathen (Isa 19:24; 56:6, 7; 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, Le 26:4; Ps 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
27. served themselves of them—availed
themselves of their services, as if the Jews were their slaves (Jer 22:13;
25:14; compare Ge 15:13; Ex
28. dwell safely—(Jer 23:6).
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, Ge 2:8-11,
with its various trees, good for food and pleasant to the sight), the
planting of the Lord (Isa 60:21; 61:3), and an object of "renown" among the
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.