TRV
“Prophecy Against Israel's False Shepherds”· Ezekiel 34:1–10
Translation
King James Version
Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?
KJV (with Strong's)
Son H1121 of man H120, prophesy H5012 against the shepherds H7462 of Israel H3478, prophesy H5012, and say H559 unto them, Thus saith H559 the Lord H136 GOD H3069 unto the shepherds H7462; Woe H1945 be to the shepherds H7462 of Israel H3478 that do feed H7462 themselves! should not the shepherds H7462 feed H7462 the flocks H6629?
Complete Jewish Bible
"Human being, prophesy against the shepherds of Isra'el. Prophesy! Tell them, the shepherds, that Adonai ELOHIM says this: 'Woe to the shepherds of Isra'el who feed themselves! Shouldn't the shepherds feed the sheep?
Berean Standard Bible
“Son of man, prophesy against the shepherds of Israel. Prophesy and tell them that this is what the Lord GOD says: ‘Woe to the shepherds of Israel, who only feed themselves! Should not the shepherds feed their flock?
American Standard Version
Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, even to the shepherds, Thus saith the Lord Jehovah: Woe unto the shepherds of Israel that do feed themselves! should not the shepherds feed the sheep?
World English Bible Messianic
Son of man, prophesy against the shepherds of Israel, prophesy, and tell them, even to the shepherds, Thus says the Lord GOD: Woe to the shepherds of Israel who feed themselves! Shouldn’t the shepherds feed the sheep?
Geneva Bible (1599)
Sonne of man, prophesie against the shepherdes of Israel, prophesie and say vnto them, Thus saieth the Lord God vnto the shepherds, Wo be vnto the shepherds of Israel, that feede them selues: should not the shepherds feede the flockes?
Young's Literal Translation
`Son of man, prophesy concerning shepherds of Israel, prophesy, and thou hast said unto them: To the shepherds, thus said the Lord Jehovah: Woe to the shepherds of Israel, Who have been feeding themselves! The flock do not the shepherds feed?
In the KJVVerse 21,316 of 31,102 · 68.5%
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 34:1–6.
Passage under commentEzekiel 34:1–6
1¶ And the word of the LORD came unto me, saying,
2Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?
3Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.
4The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.
5And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered.
6My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them.
The prophecy of this chapter is not dated, nor any of those that follow it, till ch. 40. It is most probable that it was delivered after the completing of Jerusalem's destruction, when it would be very seasonable to enquire into the causes of it.
I.The prophet is ordered to prophesy against the shepherds of Israel - the princes and magistrates, the priests and Levites, the great Sanhedrim or council of state, or whoever they were that had the direction of public affairs in a higher or lower sphere, the kings especially, for there were two of them now captives in Babylon, who, as well as the people, must have their transgressions shown them, that they might repent, as Manasseh in his captivity. God has something to say to the shepherds, for they are but under-shepherds, accountable to him who is the great Shepherd of Israel, Psa 80:1. And that which he says is, Woe to the shepherds of Israel! Though they are shepherds, and shepherds of Israel, yet he must not spare them, must not flatter them. Note, If men's dignity and power do not, as they ought, keep them from sin, they will not serve to exempt them from reproof, to excuse their repentance, or to secure them from the judgments of God if they do not repent. We had a woe to the pastors, Jer 23:1. God will in a particular manner reckon with them if they be false to their trust.
II.He is here directed what to charge the shepherds with, in God's name, as the ground of God's controversy with them; for it is not a causeless quarrel. Two things they are charged with: - 1. That all their care was to advance and enrich themselves and to make themselves great. Their business was to take care of those that were committed to their charge: Should not the shepherds feed the flocks? No doubt they should; they betray their trust if they do not. Not that they are to put the meat into their mouths, but to provide it for them and bring them to it. But these shepherds made this the least of their care; they fed themselves, contrived every thing to gratify and indulge their own appetite, and to make themselves rich and great, fat and easy. They made sure of the profits of their places; they did eat the fat, the cream (so some), for he that feeds a flock eats of the milk of it (Co1 9:7), and they made sure of the best of the milk. They made sure of the fleece, and clothed themselves with the wool, getting into their hands as much as they could of the estates of their subjects, yea, and killed those that were well fed, that what they had might be fed upon, as Naboth was put to death for his vineyard. Note, There is a woe to those who are in public trusts, but consult only their own private interest, and are more inquisitive about the benefice than about the office, what money is to be got than what good to be done. It is an old complaint, All seek their own, and too many more than their own. 2. That they took no care for the benefit and welfare of those that were committed to their charge: You feed not the flock. They neither knew how to do it, so ignorant were they, nor would they take any pains to do it, so lazy and slothful were they; nay, they never desired nor designed it, so treacherous and unfaithful were they. (1.) They did not do their duty to those of the flock that were distempered, did not strengthen them, nor heal them, nor bind them up, Eze 34:4. When any of the flock were sick or hurt, worried or wounded, it was all one to them whether they lived or died; they never looked after them. The princes and judges took no care to right those that suffered wrong or to shelter injured innocency. They took no care of the poor to see them provided for; they might starve, for them. The priests took no care to instruct the ignorant, to rectify the mistakes of those that were in error, to warn the unruly, or to comfort the feeble-minded. The ministers of state took no care to check the growing distempers of the kingdom, which threatened the vitals of it. Things were amiss, and out of course, every where, and nothing was done to rectify them. (2.) They did not do their duty to those of the flock that were dispersed, that were driven away by the enemies that invaded the country, and were forced to seek for shelter where they could find a place, or that wandered of choice upon the mountains and hills (Eze 34:6), where they were exposed to the beasts of prey and became meat to them, Eze 34:5. Every one is ready to seize a waif and stray. Some went abroad and begged, some went abroad and traded, and thus the country became thin of inhabitants, and was weakened and impoverished, and wanted hands both in the fields of corn and in the fields of battle, both in harvest and in war: My flock was scattered upon all the face of the earth, Eze 34:6. And they were never enquired after, were never encouraged to return to their own country: None did search or seek after them. Nay, with force and cruelty they ruled them, which drove more away, and discouraged those that were driven away from all thoughts of returning. Their case is bad who have reason to expect better treatment among strangers than in their own country. It may be meant of those of the flock that went astray from God and their duty; and the priests, that should have taught the good knowledge of the Lord, used no means to convince and reclaim them, so that they became an easy prey to seducers. Thus were they scattered because there was no shepherd, Eze 34:5. There were those that called themselves shepherds, but really they were not. Note, Those that do not do the work of shepherds are unworthy of the name. And if those that undertake to be shepherds are foolish shepherds (Zac 11:15), if they are proud and above their business, idle and do not love their business, or faithless and unconcerned about it, the case of the flock is as bad as if it were without a shepherd. Better no shepherd than such shepherds. Christ complains that his flock were as sheep having no shepherd, when yet the scribes and Pharisees sat in Moses' seat, Mat 9:36. It is ill with the patient when his physician is his worst disease, ill with the flock when the shepherds drive them away and disperse them, by ruling them with force.
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Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Quite clearly he states that they have caused the sheep to be lost and to be devoured by the beasts of the field; nor, if they are abandoned, could they avoid being lost in death and devoured. But he does not say that they should be restored after they have been lost in death and devoured.
But when the great pastor, the chief of pastors, comes, he will call and visit his sheep and will take knowledge of his flock. And he will bring forward those pastors, and will extract an account from them and will condemn them for their deeds. And those who fed the sheep well, them the chief of pastors will cause to rejoice and to inherit life and rest.
(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.
(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.
This is directed at the shepherds of Israel, whom we must take to be kings and leaders, scribes and Pharisees and teachers of the Jewish people; and the gospel community, their bishops, presbyters and deacons, or if we interpret it mystically, the angels of the various churches, to whom John wrote in his Apocalypse and whose angels daily behold the face of God.
You see, we whom the Lord has deigned, thanks to no merits of ours, to set in this high station (about which a very strict account indeed has to be rendered) have two things about us that must be clearly distinguished: one, that we are Christians, the other, that we are placed in charge. Being Christians is for our sake; being in charge is for yours. It is to our advantage that we are Christians, only to yours that we are in charge.
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.
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Summary
Ezekiel 34:2 commences a powerful prophetic oracle against the corrupt and self-serving leaders of Israel, metaphorically portrayed as negligent shepherds. This verse immediately establishes the core indictment: rather than nurturing and protecting the "flock" (the people), these leaders have exploited them for personal gain. It serves as a severe divine pronouncement of "Woe," setting the stage for God's impending judgment upon those who betrayed their sacred trust and foreshadowing His own faithful intervention as the true Shepherd of His people.
Context
Literary Context
Ezekiel 34:2 inaugurates a pivotal chapter within the book of Ezekiel, specifically following a series of judgments against foreign nations and preceding prophecies of Israel's restoration. This oracle against the "shepherds of Israel" (Ezekiel 34:1-10) is a direct indictment of the nation's political and religious leadership, who are held responsible for the people's spiritual and physical decline, ultimately leading to the Babylonian exile. The rhetorical question posed in this verse, "should not the shepherds feed the flocks?", is answered by God's subsequent declaration to personally intervene and shepherd His scattered people (Ezekiel 34:11-16), culminating in the promise of a righteous Davidic ruler, the ultimate Good Shepherd (Ezekiel 34:23-24). This chapter thus forms a crucial bridge between judgment and the hope of future restoration under divine leadership.
Historical & Cultural Context
The prophecy was delivered during the traumatic period of the Babylonian exile (circa 593-571 BC), a time of profound national crisis, displacement, and spiritual disorientation for the people of Judah. In the ancient Near East, the metaphor of a "shepherd" was a common and potent symbol for a king or ruler, signifying responsibility, protection, and provision for the populace. However, the leaders of Israel—including kings, priests, and prophets—had demonstrably failed in this sacred duty. Instead of guiding the people in righteousness and justice, they had pursued their own interests, leading to widespread injustice, idolatry, and national collapse. The people, scattered and suffering, were indeed like "sheep without a shepherd," vulnerable and exploited, a direct consequence of their leaders' dereliction of duty.
Key Themes
This foundational verse introduces several profound themes central to Ezekiel and the broader prophetic tradition. Foremost is the condemnation of corrupt and self-serving leadership, highlighting a egregious breach of the divine mandate where those entrusted with the care of God's people instead exploit them. This leads directly to the theme of divine judgment and accountability, as the "Lord GOD" declares His righteous "Woe" against such profound neglect, emphasizing that spiritual and political leaders are held to a uniquely high standard of stewardship. Furthermore, the rhetorical question "should not the shepherds feed the flocks?" powerfully underscores the true nature of righteous leadership, which is characterized by selfless service, sacrificial care, and the spiritual nourishment of the people, standing in stark contrast to the failed leadership that resulted in Israel's scattering, a lament echoed in passages like Jeremiah 23:1-4. This indictment sets the stage for God's ultimate promise to act as the true Shepherd, a theme that finds its ultimate fulfillment in the New Testament.
Exposition and Analysis
Key Word Analysis
This primitive root means "to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse)." The double command "prophesy... prophesy" in Ezekiel 34:2 underscores the divine imperative and the absolute certainty of the message Ezekiel is commanded to deliver. It highlights that this is not Ezekiel's personal opinion, but the authoritative word of God being proclaimed against the unfaithful leaders.
This strong interjection is a prolonged form akin to "oh!" or "alas!" It serves as a prophetic exclamation of lament, sorrow, or impending judgment, frequently used to introduce a declaration of doom against injustice, oppression, or wickedness. Its immediate presence in the verse signals the severity of God's condemnation and the dire consequences awaiting the shepherds for their actions.
This primitive root is remarkably versatile, meaning "to tend a flock," "to pasture it," and by extension, "to rule." It can also describe the act of "grazing" or "associating with (as a friend)." The dual usage in the verse—referring to the "shepherds of Israel" and their failure to "feed the flocks" while instead "feeding themselves"—highlights a profound and perverse inversion of their God-given role. They were meant to "tend" and "pasture" the people, but instead, they "fed" themselves, demonstrating a fundamental betrayal of their pastoral duty.
Verse Breakdown
"Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them,"
This opening address establishes Ezekiel's divine commission. "Son of man" (Hebrew: ben adam) is God's frequent appellation for Ezekiel, emphasizing his human frailty even as he delivers God's powerful word. The emphatic repetition of "prophesy... prophesy" underscores the urgency, certainty, and non-negotiable nature of the message. Ezekiel is commanded not just to speak, but to speak against the unfaithful leaders, making the adversarial nature of the oracle clear from the outset.
"Thus saith the Lord GOD unto the shepherds;"
This formulaic declaration, "Thus saith the Lord GOD" (Hebrew: Ko amar Adonai Yahweh), asserts the absolute authority and divine origin of the message. "Lord GOD" combines Adonai (H136, "my Lord," signifying God's ultimate sovereignty) and YHWH (H3069, the covenant name of God, emphasizing His faithfulness to Israel), signifying that the sovereign, covenant-keeping God Himself is speaking directly to those in power, holding them accountable for their stewardship.
"Woe [be] to the shepherds of Israel that do feed themselves!"
This is the central indictment. The "Woe" (Hebrew: hoy) is a solemn pronouncement of judgment and lament. The egregious sin of the shepherds is explicitly stated: they "feed themselves." This is a powerful metaphor for self-enrichment, exploitation, and prioritizing personal gain over the welfare of the flock. Instead of nurturing and protecting, they consumed the resources meant for the people, leading to their spiritual and physical destitution.
"should not the shepherds feed the flocks?"
This rhetorical question serves as a damning indictment, highlighting the obvious and fundamental duty of a shepherd that the leaders of Israel had blatantly neglected. The question implies that their failure was not merely an oversight but a deliberate and perverse inversion of their God-given role, demonstrating a profound lack of care and responsibility. It sets up the divine expectation for true leadership, which the subsequent verses will reveal God Himself will fulfill.
Literary Devices
Ezekiel 34:2 is rich in literary devices that amplify its prophetic message and underscore the severity of the indictment. The most prominent is Metaphor, where the leaders of Israel are consistently referred to as "shepherds" and the people as "flocks." This metaphor is deeply rooted in ancient Near Eastern culture and biblical tradition, immediately conveying the expected role of nurturing, guiding, and protecting. The verse also employs a powerful Rhetorical Question ("should not the shepherds feed the flocks?"), which is not meant to be answered but to highlight the self-evident nature of the leaders' dereliction of duty and to underscore the absurdity and wickedness of their actions. The repetition of "prophesy" (a form of Anaphora) at the beginning of clauses emphasizes the divine imperative and the urgency of Ezekiel's message, reinforcing that this is a direct command from God. Finally, the use of "Woe" (Hebrew: hoy) is a classic prophetic Interjection that conveys lament, sorrow, and impending judgment, setting a severe and condemning tone for the entire oracle.
Theological and Thematic Connections
Ezekiel 34:2 lays bare a foundational theological principle: God holds leaders, particularly those entrusted with spiritual care, to a profound standard of accountability. The verse underscores that true leadership is defined by selfless service and the nourishment of the flock, not by personal gain or exploitation. This principle resonates throughout Scripture, emphasizing that authority is a stewardship from God, intended for the welfare of His people. The divine "Woe" pronounced here is a testament to God's righteous indignation against injustice and His unwavering commitment to the well-being of His covenant people, even when their human leaders fail them. This failure of earthly leadership ultimately points to the necessity of divine intervention and the promise of a perfect Shepherd who will fulfill all that human leaders could not.
Reflection and Application
Ezekiel 34:2 offers a timeless mirror for all who hold positions of leadership, whether in the church, community, or family. It challenges us to examine our deepest motivations: are we "feeding ourselves" by seeking personal gain, recognition, or comfort, or are we genuinely committed to "feeding the flocks" by prioritizing the well-being, growth, and flourishing of those entrusted to our care? This verse calls for a radical reorientation of leadership from self-serving ambition to sacrificial service, reminding us that true authority is found in humility and a deep commitment to the welfare of others. For believers, it's a powerful reminder to pray for our leaders, to hold them accountable to biblical standards, and to participate actively in nurturing the spiritual health of the community, recognizing that we all have a role in "feeding the flocks" in various capacities, reflecting the heart of the Good Shepherd.
Questions for Reflection
FAQ
What does "shepherds of Israel" refer to in this context?
In Ezekiel 34:2, "shepherds of Israel" is a powerful and condemning metaphor for the political, religious, and social leaders of the nation. This includes kings, princes, priests, and prophets—anyone in a position of authority who was responsible for guiding, protecting, and nurturing the people of Israel. The metaphor highlights their divinely appointed duty to care for the "flock" (the people), much like a shepherd cares for sheep, providing for their needs and safeguarding them from harm. Their failure to do so, as condemned in this verse, led to the nation's spiritual decline and ultimate exile, a recurring theme throughout the prophetic books, such as Isaiah 56:9-12.
Christ-Centered Fulfillment
Ezekiel 34:2, with its scathing indictment of Israel's failed shepherds, sets the profound stage for the Christ-centered fulfillment found in the New Testament. The "Woe" pronounced upon those who "feed themselves" rather than the flock serves as a stark contrast to the advent of Jesus Christ, who perfectly embodies the ideal Shepherd. While human leaders proved faithless and exploitative, God Himself promised to seek out His lost sheep and shepherd them (as seen in Ezekiel 34:11-16). This promise finds its ultimate realization in Jesus, who declares Himself the Good Shepherd. Unlike the self-serving shepherds, Jesus lays down His life for the sheep (John 10:15), demonstrating the ultimate act of sacrificial love and care. He gathers the scattered, heals the sick, strengthens the weak, and leads His flock to abundant life (John 10:10). Through His atoning work, Jesus becomes the Chief Shepherd, fulfilling all the failed duties of Israel's former leaders and offering true spiritual nourishment and protection to all who follow Him, ultimately leading them to eternal pastures.