Ezekiel 34:1–24

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-- (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. neither . . . sought . . . lost--Contrast the Good Shepherd's love (Luk 15:4). with force . . . ruled-- (Exo 1:13-14). With an Egyptian bondage. The very thing forbidden by the law they did (Lev 25:43; compare Pe1 5:3).

scattered, because . . . no shepherd--that is, none worthy of the name, though there were some called shepherds (Kg1 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." meat to all . . . beasts--They became a prey to the Syrians, Ammon, Moab, and Assyria.

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].

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).

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:

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 Psalm 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 Jeremiah 3:15. (p) "de pastoribus", V. L. Grotius; "super pastores", Pagninus, Montanus.

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? 1 Corinthians 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, Isaiah 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. (q) "quod pingue est", Vatablus, Bochartus; "pinguem", Cocceius, Starckius. So Ben Melech.

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, 1 Peter 5:3. (r) "vagam aut errantem", Bochartus, and some in Vatablus.

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, Matthew 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.

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 Ezekiel 34:11, for he will lose none of them; but this does not excuse the shepherds.

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.

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 Ezekiel 34:2, Ezekiel 34:3.

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.''

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.

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.

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" (Zac 2:5). in the cloudy . . . day--the day of the nation's calamity (Joe 2:2).

good pasture-- (Psa 23:2). 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.

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 (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. 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).

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; Zac 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).

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; Isa 24:2).

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.

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" (Sa2 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). one shepherd--literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (Sol 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." 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.

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).

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.

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, Ezra 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.

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 John 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 Ezekiel 34:13.

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, Acts 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 Ezekiel 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".

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, Psalm 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, John 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, Jeremiah 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 Jeremiah 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 Psalm 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, Psalm 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, Matthew 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, Ezekiel 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, Ezekiel 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.

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.''

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.

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.''

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 John 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, Matthew 25:31.

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, Acts 8:1. (s) "foras", Junius & Tremellius, Piscator, Polanus, Cocceius, Starckius,

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 Ezekiel 34:17. See Gill on Ezekiel 34:20.

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 John 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, Ezekiel 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.

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.

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, Sa2 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, Zac 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 …

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).

they eat--scantily. they drink--sorrowfully.

fat . . . lean--the rich oppressors . . . the humble poor.

scattered them abroad--down to the time of the carrying away to Babylon [GROTIUS].