English · KJV

Ezekiel 34:19

“Judgment Among the Flock”Ezekiel 34:17–22

King James Version
And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet.

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
And as for my flock H6629, they eat H7462 that which ye have trodden H4823 with your feet H7272; and they drink H8354 that which ye have fouled H4833 with your feet H7272.

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
Why must My flock feed on what your feet have trampled, and drink what your feet have muddied?’

Bible text: Berean Standard Bible · Public domain

American Standard Version
And as for my sheep, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet.

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
As for my sheep, they eat that which you have trodden with your feet, and they drink that which you have fouled with your feet.

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
And my sheepe eate that which yee haue troden with your feete, and drinke that which ye haue troubled with your feete.

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
And My flock the trodden thing of your feet consumeth, And the trampled thing of your feet drinketh?

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
7 Hebrew words
  1. וְצֹאנִיve·tzo·Niand my flockH6629Conj-w ¦ N-csc ¦ 1csNoun Singular common gender Construct with suffixוְandצֹאנִflockיmy
  2. מִרְמַסmir·Mas[the] trampling place ofH4823N-mscNoun Singular Masculine Construct
  3. רַגְלֵיכֶםrag·lei·Khemyour feetH7272N-fdc ¦ 2mpNoun Dual Feminine Construct with suffixרַגְלֵיfeetכֶםyour
  4. תִּרְעֶינָהtir·'Ei·nahthey will grazeH7462V-Qal-Imperf-3fpVerb Qal Imperfect 3rd Plural Feminine
  5. וּמִרְפַּשׂu·mir·Pasand [the] befouled thing ofH4833Conj-w ¦ N-mscNoun Singular Masculine Constructוּandמִרְפַּשׂ[the] befouled thing of
  6. רַגְלֵיכֶםrag·lei·Khemyour feetH7272N-fdc ¦ 2mpNoun Dual Feminine Construct with suffixרַגְלֵיfeetכֶםyour
  7. תִּשְׁתֶּינָהtish·Tei·nahthey will drinkH8354V-Qal-Imperf-3fpVerb Qal Imperfect 3rd Plural Feminine
English is a literal word-by-word gloss of the Hebrew, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Hebrew word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Hebrew word can become several English words, and the KJV may choose “the LORD” where the gloss reads “Yahweh”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

Translation
Details
In the KJVVerse 21,333 of 31,102 · 68.6%

Study this verse

Written with AI assistance. Always check it against Scripture.

This verse

The rest of God’s flock is left to eat the trampled grass and drink the muddied water that the strong have spoiled with their feet.

“And as for my flock,”

The weaker sheep are still God’s flock, and he speaks up for them.

“they eat that which ye have trodden with your feet;”

Their food is the trampled ground the strong left behind.

“and they drink that which ye have fouled with your feet.”

Their drink is the muddied water, and “ye” and “your feet” name the strong as the cause.

Passage studyEzekiel 34:17–22

Judgment Among the Flock

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. 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? 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. 20Therefore thus saith the Lord GOD unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle. 21Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; 22Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.

Summary

After the LORD has judged the shepherds who fed themselves, he turns to the flock itself. Some of his sheep have grown strong and fat. They eat the best grass and drink the deep water, then trample and foul what is left, and they shove and butt the weak and sick until they are scattered. God declares that he himself will judge between sheep and sheep, between the fat and the lean, and that he will save his flock so that it will “no more be a prey”. These six verses show that the God who gathers and feeds his people also sees how they treat one another, and that his judgment among them is the way he rescues the weakest.

Where these verses stand in Ezekiel 34

Ezekiel 34 is a chapter about shepherds and sheep. It opens with the LORD’s charge against the shepherds of Israel, who fed themselves and neglected the weak, the sick and the lost, so that the flock was scattered and became prey (Ezekiel 34:1–10). Then God promises to shepherd his people himself. He will search out his sheep, rescue them, bring them back to their own land, feed them in good pasture and bind up their wounds (Ezekiel 34:11–16). Later in the chapter he promises to set one shepherd over them, his servant David (Ezekiel 34:23–24).

Our verses stand between those two promises. God now speaks to “my flock”, and the wrong he names is among the sheep themselves. The shepherd who gathers his flock also deals with the strong sheep that hurt the rest, so this judgment is part of his care. The flock he restores is to be a place of justice, where the weak are safe.

Ezekiel spoke during the Babylonian exile (597–538 BC), in the years from about 593 to 571 BC. Jerusalem and its temple had been destroyed, the people had been carried away, and their kings, priests and prophets had largely led them astray. Kings in Israel and among the surrounding nations were often called shepherds, a title that spoke of their duty to protect and provide for their people. In Israel the picture carried special weight, because the LORD himself is his people’s shepherd: “The LORD is my shepherd; I shall not want” (Psalm 23:1). Jeremiah had already pronounced woe on the shepherds who destroy and scatter the sheep, and promised that God would gather his flock and raise up a righteous Branch for David (Jeremiah 23:1–6).

God judges within his own flock

“And as for you, O my flock” turns from the shepherds to the people. The word for flock, tsôʼn, is a collective noun for a flock of small livestock, sheep and goats together. Strong’s traces it to an unused root meaning to migrate, and here, as through the chapter, it stands for the people of Israel. God calls them “my flock” even as he prepares to judge among them. They belong to him, and that is why the wrongs done inside the flock matter to him.

“Thus saith the Lord GOD” marks what follows as God’s own word. The verb ʼâmar is the ordinary word for saying, telling or commanding, and the authority of the sentence lies in the one who speaks it. “Behold” calls for attention to what he is about to do.

The verb shâphaṭ, “judge”, means to judge, decide or govern. It is to pronounce sentence for someone or against them, and so, by implication, to vindicate or to punish. Both sides of that meaning are at work in these verses. The weak sheep will be vindicated and the strong ones who wronged them will be punished, and the God who does it is the one who governs his flock.

“Between cattle and cattle” is the KJV’s way of saying “between one sheep and another”. Where the KJV says “cattle” in verses 20 and 22, the Hebrew is seh, one member of a flock, a sheep or a goat. God will look at his flock member by member, whatever their standing. The next phrase narrows the focus to “the rams and the he goats”. The ram, ʼayil, comes from a root Strong’s gives as strength, and the word can also mean a leader or chief. The he goat, ʻattûwd, is a full-grown male goat (Strong’s takes its root meaning “prepared” as “full grown”), and it too is used figuratively for a leader. These are the strongest animals in a flock, and they stand for the powerful in Israel.

Who are the rams and the he goats?

They are the strong members of the flock, who used their strength and position to harm the weaker ones. The shepherds of the first half of the chapter were the kings, princes, priests and elders, and God has already pronounced his sentence on them. Here the same greed appears among the sheep. Because ʼayil and ʻattûwd can both mean leaders, the rams and he goats include the influential and prosperous men of the people, along with anyone in the flock who turned their strength against the weak. Verse 16 had already closed God’s promise of care with them in view: “but I will destroy the fat and the strong; I will feed them with judgment” (Ezekiel 34:16). Verses 17–22 describe what the fat and the strong have done.

Eating the best and spoiling the rest

Verse 18 puts God’s charge against the strong as a question: “Seemeth it a small thing unto you...?” The word mᵉʻaṭ means a little or a small thing. The question expects its answer, and in God’s eyes what they have done is a grave wrong.

They have “eaten up the good pasture”. The word ṭôwb is good in the widest sense, and with pasture it means the best and richest grazing. Then “ye must tread down with your feet the residue of your pastures”. To tread down, râmaç, is to trample or stamp on, and in its wider use to oppress. The residue, yether, is what is left over, and the feet, regel, are simply feet. The strong ate the best and then spoiled the rest by walking over it.

The second half of the verse says the same of the water. They “have drunk of the deep waters”, where “deep” is mishqâʻ, “waters” is mayim, and “drunk” is shâthâh. Then they “must foul the residue with your feet”. To foul, râphas, is to trample, and in particular to muddy water by stirring it up with the feet. This “residue” shares its English word with the residue of the pasture, but the Hebrew here is the verb yâthar, which in this form means to remain or be left over: the water the strong left behind.

The two halves of the verse match, pasture and water, eating and drinking, trampling and fouling. The “must” of the KJV catches the shape of their sin. With the best already inside them, they went on to ruin what the others needed.

What the weak are left with

Verse 19 turns to the rest of the flock, and God again calls them “my flock”. “They eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet.” The words of verse 18 come back as nouns. Mirmâç, from the same root as “tread down”, is ground that has been trampled, and mirpâs is water fouled or muddied by trampling. What the strong did in verse 18 has become what the weak must live on. The phrase “with your feet” comes twice in verse 18 and twice again in verse 19, and each time it lays the damage at the door of those who did it.

Pasture and water were the most basic needs of life in a land of farmers and herdsmen. Here they stand for the good things God gave his people to share: the land and its harvests, its wealth and its justice, and perhaps its spiritual blessings as well. The powerful took the best of all of it for themselves and left the rest spoiled.

Other prophets bring the same charge. Amos condemns the oppression of the poor and needy (Amos 2:6–7). Isaiah has the LORD enter into judgment with the elders and princes of his people for the spoil of the poor in their houses (Isaiah 3:14–15), and he calls Israel’s watchmen blind and greedy (Isaiah 56:9–12). Micah charges the rulers of Israel with devouring the people they were set over (Micah 3:1–3). Zechariah is sent to feed a flock that its own owners and shepherds have treated without pity (Zechariah 11:4–5), and he pronounces woe on the worthless shepherd who leaves the flock (Zechariah 11:15–17).

God himself will judge between the fat and the lean

“Therefore” in verse 20 ties the sentence to the charge. In “thus saith the Lord GOD unto them” the Hebrew title is ʼĂdônây Yᵉhôvih, which joins God’s mastery over his people with his covenant name. “Them” is the flock as a whole, and above all the sheep who have suffered.

“Behold, I, even I, will judge.” The Hebrew repeats the pronoun, hinneni ani, and the doubling puts the whole weight on God himself, who keeps this judgment in his own hands. The same doubled “I, even I” opened his promise to be their shepherd: “Behold, I, even I, will both search my sheep, and seek them out” (Ezekiel 34:11). The God who searches for his sheep is the God who judges among them.

He will judge “between the fat cattle and between the lean cattle”. The fat, bᵉrîy, are well fed and strong, the lean, râzeh, are thin and weak, and both are seh, members of the same flock. The fat have grown fat at the expense of the others, like the shepherds at the start of the chapter who fed themselves. The lean are the neglected, the exploited and the scattered.

A psalm says that “God judgeth the righteous, and God is angry with the wicked every day” (Psalm 7:11). Isaiah tells Israel that the fast God chooses is to loose the bands of wickedness, let the oppressed go free and deal bread to the hungry (Isaiah 58:6–7). Zechariah uses the same pictures as Ezekiel: “Mine anger was kindled against the shepherds, and I punished the goats” (Zechariah 10:3).

The strong drive the weak out of the flock

Verse 21 gives the reason for the sentence, and it is the hardest picture in the passage. “Ye have thrust with side and with shoulder.” The verb hâdaph means to push away or down, to drive out, to expel. The big animals lean their whole weight, side and shoulder, against the smaller ones and shove them away from the food and water.

“And pushed all the diseased with your horns.” To push here, nâgach, is to butt with the horns, to gore, and figuratively to make war on someone. Horns stand for strength and aggression, as in Moses’ blessing of Joseph: “his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth.” The diseased, from châlâh, are the weak or sick, whether from sickness, injury or anything else. The strong turned their horns on “all” of them, the very sheep who most needed help and were least able to defend themselves.

“Till ye have scattered them abroad.” The result is the same scattering the first half of the chapter blamed on the shepherds. Those who should have been the strength of the flock drove its weakest members out into the open, where every danger could reach them. When Jesus saw the crowds, “he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd” (Matthew 9:36).

God will save his flock

Verse 22 opens with God’s answer: “Therefore will I save my flock.” The verb yâshaʻ comes from a root meaning to be open, wide or free, and so to be safe, and in this form it means to set free or to help. God’s salvation here is rescue for sheep who have been trampled, shoved and scattered.

“And they shall no more be a prey.” The flock had been prey to the wild beasts while the shepherds looked after themselves, and prey to its own strong members as well. God promises an end to both. Isaiah gives the same picture of his care: “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young” (Isaiah 40:11).

“And I will judge between cattle and cattle.” The verse repeats the words of verse 17, and again the word for cattle is seh, the single sheep or goat. Saving and judging go together. God saves the weak by judging the strong who preyed on them, and the flock he restores is one where justice is done among his people, the people he calls to “do justly, and to love mercy” (Micah 6:8).

The verses that follow name the shepherd through whom God will do this, his servant David. God had once taken David from the sheepfolds to feed his people (Psalm 78:70–72), and Ezekiel later promises again that David will be king over them as their one shepherd, under an everlasting covenant of peace (Ezekiel 37:24–28).

Does God love some of his sheep less than others?

God’s love covers the whole flock. He calls them all “my flock”, and he has promised to seek, feed and heal his people. What differs among the sheep is how they have lived, and his justice tells the one who oppressed from the one who was oppressed. His judgment of the strong is love for the weak, and to the strong it is a call to repent. Every sheep answers to him, and every sheep can trust him.

Jesus, the Good Shepherd and the Judge

Jesus takes up this chapter when he says, “I am the good shepherd: the good shepherd giveth his life for the sheep” (John 10:11). The strong sheep in Ezekiel ate the best and spoiled the rest, while the Son of man came to minister and to give his life a ransom for many (Mark 10:45). He is the door through which his sheep go in and out and find pasture (John 10:9), and he came that they “might have life, and that they might have it more abundantly” (John 10:10). He gathers other sheep too, so that there will be “one fold, and one shepherd” (John 10:16). Peter calls him the chief Shepherd (1 Peter 5:4), and Hebrews calls him “that great shepherd of the sheep” (Hebrews 13:20).

Where the trampled pasture and the fouled water left the weak hungry and thirsty, Jesus is the bread of life (John 6:35) and the giver of living water (John 4:10), and he cries, “If any man thirst, let him come unto me, and drink” (John 7:37–38). He calls all who labour and are heavy laden to come to him for rest (Matthew 11:28). He leads his flock to the green pastures and still waters of the psalm (Psalm 23:2), and like the shepherd in his parable he goes after the one lost sheep until he finds it (Luke 15:4–7).

Jesus spoke against the religious leaders of his day in words close to these verses. “For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers” (Matthew 23:4). He pronounced woe on them for shutting up the kingdom of heaven against men and for devouring widows’ houses (Matthew 23:13–14).

He is also the Judge of the flock, for the Father “hath committed all judgment unto the Son” (John 5:22). When the Son of man comes in his glory, all nations will be gathered before him, “and he shall separate them one from another, as a shepherd divideth his sheep from the goats”, and what was done to “the least of these” will be counted as done to him (Matthew 25:31–46). The God of Ezekiel, judging between rams and he goats and between fat and lean, points toward that day, when “we shall all stand before the judgment seat of Christ” (Romans 14:10).

What the Shepherd promises his flock

These verses show us a God who notices how his people treat one another. He sees the best pasture eaten, the water muddied and the sick sheep shoved aside, and he calls the weakest of them “my flock”. He takes the matter into his own hands, “I, even I”, and his judgment ends in a saved flock that will “no more be a prey”.

For anyone who has been pushed aside by stronger people, even among God’s own people, this passage is his promise that he has seen it and will act. For anyone with strength, influence or plenty, it is a sober word, because the same God asks whether it is “a small thing” to take the best and spoil the rest. The strength he gives is for feeding and gathering the flock, which is the work he does himself and the work Jesus did when he laid down his life for the sheep.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers Ezekiel 34:17–31. He set out his notes in a four-level outline, kept here as he numbered it.

1662–1714 · 15 verses
Passage under commentEzekiel 34:17–31
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

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, John 9:39, to fill the hungry with good things and to send the rich empty away, Luke 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 (Matthew 25:32, Matthew 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 (Ezekiel 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, 2 Samuel 12:4. Do not the rich oppress the poor merely with the help of their riches, and draw them before the judgment-seats? James 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, Ezekiel 34:18, Ezekiel 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 (Ezekiel 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, Ezekiel 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, Zechariah 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, Acts 20:30.

II.Comfort spoken to those of the flock that are poor and feeble, and that wait for the consolation of Israel (Ezekiel 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 (Ezekiel 34:23); I will raise him up, Ezekiel 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 (Jeremiah 23:5), a branch of the Lord, that is beautiful and glorious, Isaiah 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, Isaiah 61:3. Its name shall be remembered (Psalm 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 (Ezekiel 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 (Ezekiel 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, Ezekiel 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 (Ezekiel 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 (Ezekiel 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, Luke 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, Ezekiel 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, Ezekiel 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, Ezekiel 34:26, Ezekiel 34:27. The heavens shall yield their dews; the trees of the field also shall yield their fruit. The seat of this plenty is God's hill, his holy hill of Zion, for on that mountain, in the gospel church, it is, that God has made to all nations a feast; to that those must join themselves who would partake of gospel benefits. The cause of this plenty is the showers that come down in their season, that descend upon the mountains of Zion, the graces of Christ, his doctrine that drops as the dew, the graces of Christ, and the fruits and comforts of his Spirit, by which we are made fruitful in the fruits of righteousness. The instances of this plenty are the blessings of heaven poured down upon us and the productions of grace brought forth by us, our comfort in God's favour and God's glory in our fruit-bearing. The extent of this plenty is very large, to all the places round about my hill; for out of Zion shall go forth the law, shall go forth light to a dark world, and the river that shall water a dry and desert world; all that are in the neighbourhood of Zion shall fare the better for it; and the nearer the church the nearer its God. And, lastly, The effect of this plenty is, I will make them a blessing, eminently and exemplarily blessed, patterns of happiness, Isaiah 19:24. Or, They shall be blessings to all about them, diffusively useful. Note, Those that are the blessed of the Lord must study to make themselves blessings to the world. He that is good, let him do good; he that has received the gift, the grace, let him minister the same.

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

Historical interpretation

Historical reception

2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

2 quotes · AD 420
d. AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
d. AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(Chapter 34.) And the word of the Lord came to me, saying: Son of man, prophesy against the shepherds (or to the shepherds) of Israel, prophesy, and say to the shepherds: Thus says the Lord God: Woe to the shepherds of Israel who have been feeding themselves. (Or: O shepherds of Israel, do the shepherds not feed themselves?) Do not the flocks feed on the shepherds? (Or do the sheep not feed the shepherds?) You have eaten the curds, and you have clothed yourselves with the wool, and you have slaughtered the fat animals, but you have not fed my flock. You did not strengthen what was weak (or comforted); and you did not heal what was sick; you did not bind up what was broken, and you did not bring back what was cast away (or wandering); you did not seek what was lost; but with severity you commanded them, and with power (or what happened to be, you afflicted them with labor). And my sheep were scattered because there was no shepherd (or shepherds), and they became a prey to all the beasts of the field, and they were scattered. My flocks (or sheep) had wandered upon all the mountains, and upon every high hill, and were scattered upon the face of the whole earth; and there was none to seek them, there was no one, I say, to seek (or bring back) them. Therefore, O shepherds, hear the word of the Lord: As I live, says the Lord God, forasmuch as my flocks (or sheep) have been made a prey, and my sheep have been devoured by every beast of the field, because there was no shepherd (or shepherds), for my shepherds sought not after my flock, but the shepherds fed themselves, and did not feed my flocks. Therefore, shepherds, hear the word of the Lord: thus says the Lord God: Behold, I myself will require my flock from their hand, and I will make them cease to shepherd my flock any longer; neither shall the shepherds feed themselves (or the sheep) any longer, and I will deliver my flock (or sheep) from their mouth, and they shall no longer be food for them. For thus says the Lord God: Behold, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his dispersed sheep (or when there is darkness and clouds among his separated sheep), so will I seek out my sheep and will deliver them from all the places where they were scattered on a day of clouds and thick darkness. And I will bring them (whether female or male) from the peoples (or from the nations), and I will gather them (whether female or male) from the lands (or from the regions), and I will bring them (whether female or male) into their own land, and I will feed them (whether female or male) on the mountains of Israel, in the ravines and in all the inhabited places of the land. In the most fertile pastures I will feed them (whether female or male), and they will be grazing their (or their sheep's) pastures on the high mountains of Israel: there they will rest in green grass, and in rich pastures they will graze on the mountains of Israel. I will feed my sheep, and I will make them lie down (or rest), says the Lord God. I will seek what was lost, and I will bring back what was cast away (or wandered): and I will bind up what was broken, and I will strengthen (or comfort) what was weak: and I will watch over the fat and strong ones, and I will feed them with judgment (or justice). But you, my flock (or sheep), this says the Lord God: Behold, I judge between the sheep, and between rams and goats. Was it not enough for you to graze on good pastures? Moreover, you trampled the remnants of your pastures with your feet, and when you drank the purest water, you disturbed the rest with your feet. And my sheep, which were trampled by your feet, were fed, and those feet of yours that disturbed, they drank. Therefore, thus says the Lord God to them: Behold, I myself will judge between the fat livestock and the lean (or between the strong and the weak livestock): because you pushed with your sides and shoulders, and with your horns you scattered all the weak animals until they were scattered outside. I will save my flock, and it will no longer be plundered, and I will judge between sheep and sheep (or between ram and ram). And I will raise up over them (here and elsewhere) (or over them) one shepherd who will feed them (or him), my servant David: he will feed them (or him): and he will be their shepherd. But I, the Lord, will be their God, and my servant David will be prince among them. I, the Lord, have spoken. And I will make a covenant (or testament) of peace with them, and I will cause the most harmful beasts to cease from the earth, and those who dwell in the wilderness will sleep safely in the woods. And I will place them around my hill as a blessing, and I will bring rain in its season, and the rains will be a blessing. And the trees of the field will yield their fruit, and the land will give its increase, and they will dwell in their land without fear (or in the hope of peace), and they shall know that I am the Lord, when I break the yoke and deliver them from the hand of those who have enslaved them. And they will no longer be plundered by the nations, nor will the beasts of the earth devour them, but they will dwell securely (or in hope) without any fear. And I will raise up for them a renowned offspring (or a peaceable plantation), and they will no longer be cut off (or destroyed) by famine in the land, nor bear the reproach of the nations anymore. And they will know that I am the Lord their God, for I am with them, and they are my people, the house of Israel, declares the Lord God. But you, my flock, are men, the flock of my pasture (or sheep), and I am the Lord your God, says the Lord God. I have often advised to mix both editions, in order to magnify the greatness of the books, in those parts only, which do not differ much from themselves in translation. After the capture of Jerusalem, after he announced in Babylon that he had fled, he spoke about those who dwelt in the ruined Jerusalem, and then about those who were placed in captivity but nevertheless persisted in evil, unwilling to hear the words of the prophets: now he directs his speech to the shepherds, that is, to the leaders, whose fault the sheep, that is, the people, were scattered. And this should be noted, that from the twelfth year, tenth month, fifth day of the month of transmigration, or captivity of Jechoniah, and those who were captured with him, until the twenty-fifth year, when the temple is built on the mountain of the city, and the incredible sacraments of the Church are revealed, there is no middle year, and no specific time is mentioned; but it is simply said: The word of the Lord came to me, saying: Son of man, speak to those and to them, that we may understand everything that is read in thirteen years, at different times; and yet certain intervals of time are not specified among them. But the word is directed to the shepherds of Israel, whom we must understand as either kings, or princes, scribes and Pharisees, and teachers of the Jewish people. Or certainly in the Gospel people, the bishops, presbyters, and deacons: or according to mystical understanding, the Angels of the individual Churches, to whom John wrote in his Apocalypse (Apoc. I), and whose Angels daily see the face of God (Matthew XV). And it is said first: Woe to the shepherds of Israel, who, although they should feed the Lord's flock and provide for its salvation, hasten to satisfy their own luxury. Therefore, great caution must be taken, and those precepts must be observed: Do not seek to become a judge, lest you may not be able to remove injustices (Eccli. VII, 6). And again: The greater you are, the more you should humble yourself, and in the sight of the Lord you will find favor (Ibid. III, 29). And again: They have made you a leader, do not be exalted, but be among them as one of them (Eccli. XXXII, 1). Thus the Apostle says that he is like a little child and a nursing infant among the disciples (I Cor. III). And that which follows: You were eating milk, and were clothed with wool, speaks metaphorically of the shepherds to the princes, of whom it is written elsewhere: Who devour my people like bread (Ps. LII, 5). Understand all food in milk: in wool, the various variety of garments. But when it is said: And you killed the fat, it speaks of the rich in the people, whom the wicked princes are said to slay in the churches, while they preach to them, and dare not rebuke their vices. Concerning whom the prophet also says: 'My people, who call you blessed, deceive you and undermine the path of your feet' (Isaiah 3:12). Concerning whom also James speaks (James 2:3), that when they enter, they are honored with precious clothing and a gold ring, and to the holy poor it is said: 'But you, sit on a stool, or on the ground, or stand.' They do not strengthen or consolidate what is weak. And Paul also speaks: Receive the weak (Rom. XIV, 1). And: receive the weak in faith. And: Many among you are weak and sick. To whom divine speech is sent, about which it is written in the Psalms: He sent his word, and healed them, and delivered them from their destructions (Ps. CV, 10). And he says that what is broken is not bound: not considering mortal wounds in the people, such as adultery, murder, sacrilege. And they do not bring back what has been rejected or what they have seen to be in error, allowing them to be deceived by heretics. And they do not seek what has been lost, not desiring to save those who are perishing, but rather to devour those who are in the Churches: but they command them with severity and with power, which properly belongs to the superciliousness of the bishops, namely, those who disgrace the dignity of their name by their actions and assume pride in humility, so that they consider themselves to have gained honor, not burden: and they strive to oppress anyone in the Church whom they see as powerful and as having the word of God. Where in the Septuagint it is written: And what was by chance, you afflicted with labor. And the people of God was dispersed, either by vices or by the error of heretics: because there was no good shepherd who would lay down his life for the sheep: but all were mercenaries, who only considered their own profit from the flocks, and when they saw a wolf, they fled. By their negligence, the flock of the Lord is devoured by the beasts of the field, of which it is written: You have set darkness, and it became night: in it all the beasts of the field shall pass, the lion's whelps roaring, that they may snatch and seek food from God (Ps. 103:20-21). And they are scattered and wander on all the mountains, which rise up against the knowledge of God, and on every lofty hill, which through heretical pride despise the simplicity of the Church. And they are scattered over the whole face of the earth, seeking earthly things, not heavenly. And there was no one who would seek or lead them back, because they are occupied with pleasures and do not care for the losses of the Lord's flock. Therefore, the word of the Lord is addressed to the wicked shepherds, because they have done these things that I have explained above, and which are enumerated a second time: Behold, I myself will come to the shepherds and seek my flock from their hand, for it is expedient that the millstone of the donkey be tied around their neck (Matthew 18), rather than they cause the least scandal to my people. And this will be their punishment or rather the greatest punishment, that they shall no longer pasture my flock: lest under the excuse of feeding the sheep they feed on themselves, and gather riches: And I will deliver my people from their mouth. I will require, says the Lord, from their hand, and I will deliver from their mouth what is devoured by greedy jaws. But when He shall require the sheep, He will visit them as if they were sick and emaciated, and scattered by the negligence of the shepherds: and He will deliver from all places in the day of the cloud and darkness, of which also Joel speaks: The day of the Lord is near, and it is the day of darkness and gloom, and the day of clouds and mist (Joel. II, 1, 2). Then they shall be brought out from the lands, to be brought into their own land, which is the land of the living: and he himself shall feed them in the mountains of Israel, of which David speaks: I have lifted up my eyes to the mountains, from whence shall come my help (Ps. CXX, 1). And not only in the mountains, but in the rivers, and in all the seats of the earth, in fertile pastures, and on the high mountain, of which Isaiah and Micah prophesy more fully (Isa. II; Mic. IV, VII): or in the high mountains of Israel. There they will rest in green pastures, and they will say: The Lord feeds me, and nothing will be lacking to me; he has placed me there in the place of pasture. He has led me forth above the waters of refreshment (Ps. 22:1-2). And they will be fed in the richest pastures on the mountains of Israel. It is an endless promise and hope of blessedness, when the Lord himself promises, saying: I will feed my sheep, and I will never commit them to evil shepherds, and I will make them lie down, says the Lord God, so that they may rest in the bosom of Abraham, Isaac, and Jacob. Then what was lost among the peoples of the nations will be sought after, and what had wandered in the persuasion of heretics will be brought back, and what was broken will be bound up, and what was crushed and weak will be strengthened, so that what is written may be fulfilled: He heals their infirmities and binds up their wounds (Psalm 147:3). For a broken and humbled heart, God will not despise (Psalm 51:19). Therefore, even the holy one says: Heal me, O Lord, for my bones are troubled (Psalm 6:2). And in the thirty-seventh Psalm (Verse 4) the penitent says: There is no peace in my bones because of the face of my sins: and what is fat, he says, I will keep: lest it be devoured by beasts. And he will feed his sheep in judgment, knowing to which sheep what pastures are owed. For there are many mansions with the Father (John XIV). And: The Father does not judge anyone: but he has given all judgment to the Son (Ibid., V). But these things he spoke against the shepherds: now he speaks to the sheep, that is, to the people: and to the flock of both kinds of livestock, that is, the sheep and the goats: and not only to the sheep and goats, but also to the rams and the bucks, who are the leaders in the flocks, to whom he says: Was it not enough for you to feed on the good pastures of the Scriptures? But in addition, you were trampling on the remnants of your pastures with your feet. And while you were drinking the purest waters of God's teachings, you were disturbing the remaining waters with your feet, so that my people would eat and drink trampled pastures and tainted waters because of your fault, which in itself was good but became corrupted and violated. Indeed, this is what all heretics do, they pick apart the words of the Scriptures and, to the best of their ability, stain them. But even the ecclesiastical men who do not preserve the truth of the doctrines, but instead fabricate them from their own hearts, and hold their presumption as a teacher, are held captive by a similar error. When they persuade the people that the things they invent are true, and when they incite applause and cheers in a theatrical manner, they become forgetful of their own ignorance, and with raised eyebrows, weighing their words, and brandishing them, they assume the authority of teachers for themselves. Let us therefore see what judgment there is between one flock and another: and by what judgment the good and true shepherd, who has received all judgment from the Father, may judge them. Behold, he says, I myself judge between the fat flock and the lean, or between the strong and the weak. For the strong push and butt the weak with their sides and shoulders, and they fan them with their horns, not knowing that the bull should be punished by the law of the horn (Exodus 21). But they keep pushing on the sides, and they fan with their horns until they scatter and drive the sheep outside. For the pride of the ancestors and the injustice of the leaders, they are frequently driven out of the Church, so that they may be scattered by the Lord, whom He Himself saved. But the Lord will not let them continue to plunder, and He will judge between sheep and sheep: not between the names of dignitaries, by which the leaders swell with pride; but between man and man, according to what each servant of the Lord is. Then He will raise up one shepherd, who says in the Gospel: I am the good shepherd (John 10:11); His servant David according to what form of a servant He deigned to assume (Philippians 2); who is interpreted as 'mighty by hand'. He Himself will pasture them, and the Lord will be their God, either the Son and the Father, or certainly the shepherd according to assumed flesh: But the Lord, and God, according to the Word which was in the beginning with God. That David, as the rational animal advances in the flock, will by no means be called a shepherd, but rather a prince among them, about whom it is written: But there is one among you whom you do not know (John 1:26). Then he will make a covenant of peace with them, not of war or discord, for his dwelling place is in peace (Psalm 75), but the peace of Christ, which surpasses all understanding (Philippians 4), who says: My peace I give to you: my peace I leave with you (John 14, 27). And he will cause the most harmful creatures to cease from the earth, vices, or disturbances, by which human souls are tormented: or opposing powers, by which they are attacked. And those who dwell in the wilderness shall sleep securely in the forests. For the Lord will reveal the hidden places of the woods, and in His temple all shall declare glory (Ps. 28:9). And with the beasts driven away and the land reduced to solitude, those who sleep securely shall say: The Lord is my light and my salvation, whom shall I fear (Ps. 26:1)? And He will place them, who sleep securely, around His mountain or hill, and they shall receive blessings. Then he will give rain in its season, and there will be rain of blessings, which he promises in the blessings of Deuteronomy (Deut. XXVIII). And he will give, it is said, the tree of life, of which it is written in Genesis (Genes. II): and the tree of wisdom, of which it is said, It is a tree of life to all who take hold of it (Prov. III, 18). And he will give its fruit, when the earth also gives its fruit: whether it be the trees of the regions, a great multitude of the saints. And the earth will give its fruit: for truth has arisen from the earth (Ps. 84, 12). And they shall be in their land without fear, or in the hope of peace, in the land of the living, in the land of the meek, of whom it is written: Blessed are the meek; for they shall possess the land (Matt. 5, 4): so that they may know by the happiness of all things that He is the Lord: when He has broken the chains, or the iron circle of their yoke, with which they were oppressed as if by a most severe power, and has freed them from the hand of those who held them in power or afflicted them with servitude. For everyone is a slave of whoever conquers them. And they will no longer be a prey to demonic nations; nor will the beasts of the earth devour those of whom we have spoken: but they will dwell confidently without any fear, according to the above explanation. And I will raise up for them a named offspring, or a planting of peace, which is spoken of in the Gospel: I am the true vine (John 15:1). And they will no longer be diminished by hunger on the earth. Therefore, hunger is on earth: the hunger to hear the word of God, which, under a good shepherd and a named branch, and celebrated in the speech of all, and the planting of peace, will never be on earth; nor will they be subjected any longer to the reproaches of the nations, saying: Where is their God (Psalm 113, 10)? And after all this, it is known that not only is He the Lord, as He Himself had said before, but with the addition that He is the Lord of all and truly their God, with those who says in the Gospel to the Apostles: Behold, I am with you always, even unto the end of the world (Matthew 28, 20). But when He Himself shall be their Lord God, then they shall also be His people, not anyone, but those who have merited to be called the house of Israel. And so that we may not think that all that has been said pertains to shepherds and goats and rams, He solves the riddle, or rather the metaphor, and states more plainly: But you are My sheep, and you, men, are the sheep of My pasture. Therefore, every divine word is for human beings, to whom He says: I am the Lord your God, says the Lord God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Continue studying Ezekiel 34:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Related study articles8