TRV
“Prophecy Against Israel's False Shepherds”· Ezekiel 34:1–10
Translation
King James Version
Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.
Complete Jewish Bible
You eat the choice meat, you clothe yourselves with the wool, and you slaughter the best of the herd; but you don't feed the sheep!
Berean Standard Bible
You eat the fat, wear the wool, and butcher the fattened sheep, but you do not feed the flock.
American Standard Version
Ye eat the fat, and ye clothe you with the wool, ye kill the fatlings; but ye feed not the sheep.
World English Bible Messianic
You eat the fat, and you clothe yourself with the wool, you kill the fatlings; but you don’t feed the sheep.
Geneva Bible (1599)
Yee eate the fat, and yee clothe you with the wooll: yee kill them that are fed, but ye feede not the sheepe.
Young's Literal Translation
The fat ye do eat, and the wool ye put on, The fed one ye slaughter, the flock ye feed not.
In the KJVVerse 21,317 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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Let him use those tenths and first-fruits, which are given according to the command of God, as a man of God; as also let him dispense in a right manner the free-will offerings which are brought in on account of the poor, to the orphans, the widows, the afflicted, and strangers in distress, as having that God for the examiner of his accounts who has committed the disposition to him. Distribute to all those in want with righteousness, and yourselves use the things which belong to the Lord, but do not abuse them; eating of them, but not eating them all up by yourselves: communicate with those that are in want, and thereby show yourselves unblameable before God. For if you shall consume them by yourselves, you will be reproached by God, who says to such unsatiable people, who alone devour all, "You eat up the milk, and clothe yourselves with the wool;" [Ezekiel 34:3] and in another passage, "Must you alone live upon the earth"? [Isaiah 5:8] Upon which account you are commanded in the law, "You shall love your neighbour as yourself." [Leviticus 19:18] Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "You shall not muzzle the mouth of the ox which treads out the grain;" [Deuteronomy 25:4; 1 Corinthians 9:9] but that you should do it with moderation and righteousness. As, therefore, the ox that labours in the threshing-floor without a muzzle eats indeed, but does not eat all up; so do you who labour in the threshing-floor, that is, in the Church of God, eat of the Church: which was also the case of the Levites, who served in the tabernacle of the testimony, which was in all things a type of the Church.
(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.
They do not look for what has perished. They do not desire to save the lost, any more than to devour those who are in the churches. They govern them harshly and infuriatingly, behaving haughtily as is expected of them. They adorn the dignity of their office with their works and take on pride instead of humility. They think that they have assumed honor rather than the burden of their work, and whoever they see coming forward in the church preaching the word of God, they set out to oppress.
In the same way, everyone who leads a bad life for all those to see whom he has been put in charge of, as far as he is concerned is killing even the strong ones. Any who imitate him die; whoever does not imitate him lives.
Hasten then to increase the flock of your master! Do not turn aside to relaxations or pleasures of the body or vilely squander the wool and the fat of Christ’s sheep by hoarding up the goods of the monastery for your own benefit rather than of the brothers, so that you may enjoy yourself. Do nothing whatever, do not say anything for the sake of human glory, that does not pertain to the good of your monastery.
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 34:3 delivers a scathing divine indictment against the corrupt leaders of Israel, metaphorically depicted as negligent shepherds. This verse vividly exposes their profound self-interest, accusing them of exploiting the very flock—the people of God—they were divinely appointed to protect and nourish. Instead of providing diligent care and sustenance, these leaders consumed the prime resources for their own comfort and luxury, even harming the healthy and productive members of the community, while utterly failing in their fundamental duty to feed, guide, and protect the flock.
Context
Literary Context
This verse is a pivotal part of Ezekiel's powerful prophecy against the "shepherds of Israel" that begins in Ezekiel 34:1. The chapter opens with a direct word from the Lord God, immediately establishing the charges against these leaders in Ezekiel 34:2. Verse 3, along with verse 2, details the specific accusations of exploitation and neglect, setting a stark contrast with God's subsequent promise to personally intervene and shepherd His people Himself, as elaborated in Ezekiel 34:11-16. The entire chapter serves as a profound theological commentary on failed human leadership versus God's perfect, compassionate, and just shepherding.
Historical & Cultural Context
Ezekiel ministered during the traumatic period of the Babylonian exile (c. 593-571 BC), a time when the nation of Judah had already endured the destruction of Jerusalem, the temple, and the forced deportation of its inhabitants. In the ancient Near East, and especially in Israelite society, the metaphor of a shepherd was a common and deeply significant symbol for leadership, whether royal, priestly, or prophetic. Kings were often called "shepherds of their people." The catastrophe of the exile was understood by the prophets as a direct consequence of the people's sin and, critically, the systemic failures of their leaders who had led them astray, neglected justice, and pursued personal gain. The "flock" represents the vulnerable and scattered people of Israel, suffering due to the absence of true, caring leadership, a theme woven throughout Ezekiel 34.
Key Themes
Ezekiel 34:3 powerfully articulates several core themes central to Ezekiel's prophecy and the broader biblical narrative of leadership. It highlights the egregious abuse of authority, where those in power prioritize self-enrichment and personal comfort over the well-being of those entrusted to their care, vividly illustrated by the charge, "Ye eat the fat, and ye clothe you with the wool." This verse underscores the extreme exploitation of the vulnerable, as leaders not only neglect but actively harm the healthy and productive members of the community ("ye kill them that are fed"), thereby weakening the entire social fabric. Fundamentally, it exposes the profound neglect of duty, emphasizing that the primary responsibility of a shepherd—to feed, protect, and guide the flock—was utterly abandoned ("but ye feed not the flock"). This severe indictment serves as a crucial prelude to the overarching theme of divine judgment against corrupt leadership and God's ultimate promise to restore and shepherd His people Himself, a promise beautifully expanded upon in Ezekiel 34:11-16.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to eat" in both literal and figurative senses, encompassing consumption, devouring, and appropriation. In this context, it denotes a selfish and excessive absorption of the flock's produce. The leaders are not merely partaking for sustenance to fulfill their duties, but rather voraciously consuming the best for their own benefit, indicating a profound lack of self-control and a predatory attitude towards the flock.
This word refers to the richest, choicest, or finest part of an animal. In Israelite culture, the fat was often considered the best portion, frequently reserved for sacrifice to God as a symbol of the best offering. The leaders' consumption of the "fat" signifies their appropriation of the prime resources, the very essence and strength of the flock, for their own indulgence. This act is depicted as sacrilegious, demonstrating extreme selfishness and a disregard for divine mandates and the well-being of the people.
This primitive root means "to tend a flock," "to pasture it," or "to graze." More broadly, it signifies "to rule," "to shepherd," or even "to associate with as a friend." The negation "ye feed not the flock" therefore implies a comprehensive failure of leadership. It encompasses not only the lack of physical provision but also the absence of proper guidance, protection, spiritual nourishment, and just governance. This highlights the fundamental abandonment of their core pastoral responsibilities, leaving the flock vulnerable and unfed.
Verse Breakdown
"Ye eat the fat"
This opening clause immediately establishes the self-serving and exploitative nature of the leaders. "Eating the fat" refers to consuming the choicest, richest parts of the flock's produce, symbolizing the appropriation of the best resources, wealth, and strength of the people for personal indulgence and luxury. It speaks to a profound selfishness and a blatant disregard for the needs of those under their care.
"and ye clothe you with the wool"
This continues the theme of exploitation and self-enrichment. The wool, a valuable resource produced by the sheep, represents another form of material gain. The leaders are accused of taking the flock's covering for their own comfort, status, and material benefit, rather than utilizing these resources to benefit the flock or the broader community. It signifies their material prosperity achieved at the direct expense of those they were meant to serve and protect.
"ye kill them that are fed"
This is the most shocking and severe accusation, indicating not merely neglect but active harm and destruction. "Them that are fed" (or "the fat ones") refers to the healthy, strong, and productive members of the flock. The leaders are not only taking from the weak but are also destroying the strong, either through oppressive policies, unjust practices, or by draining their vitality, thus undermining the very foundation and future of the community. This implies a destructive impact on the most capable and vital members of society.
"but ye feed not the flock"
This concluding clause serves as the ultimate and most damning indictment, highlighting the core failure of their leadership. Despite all the resources they have extracted, the luxuries they have enjoyed, and the harm they have inflicted, their fundamental duty—to provide sustenance, guidance, protection, and care to the flock—remains utterly unfulfilled. This stark contrast between their taking and their giving underscores their complete and reprehensible dereliction of duty.
Literary Devices
Ezekiel 34:3 is profoundly rich in Metaphor, with the entire verse functioning as an extended comparison between corrupt leaders and negligent shepherds, and the people of Israel as a suffering flock. This central metaphor vividly conveys the leaders' exploitation, self-interest, and dereliction of duty. The verse also employs stark Contrast between the actions of the shepherds ("eat the fat," "clothe you with the wool," "kill them that are fed") and their fundamental failure ("but ye feed not the flock"). This juxtaposition powerfully emphasizes the egregious nature of their neglect and the hypocrisy of their leadership. Furthermore, the phrase "ye kill them that are fed" can be seen as a form of Hyperbole or extreme language, underscoring the severity of the leaders' destructive impact, suggesting not only physical death but also the spiritual, social, and economic ruin they inflict upon the healthy and productive members of the community. The overall tone is one of severe Indictment and Condemnation, powerfully communicating God's righteous anger at the pervasive injustice.
Theological and Thematic Connections
Ezekiel 34:3 stands as a profound theological statement on the nature of righteous leadership and God's unwavering concern for His people. It reveals God's abhorrence for self-serving authority that exploits the vulnerable, contrasting sharply with His own character as a compassionate, just, and diligent ruler. The verse underscores the principle that true leadership, whether spiritual or temporal, is fundamentally about selfless service, sacrificial provision, and diligent protection, not personal gain or oppressive control. The utter failure of these human shepherds sets the stage for God's dramatic promise to intervene directly, to become the ultimate Shepherd of His flock, gathering them, healing them, and bringing them to good pasture. This divine intervention foreshadows the coming of the Messiah, who would perfectly embody the ideal shepherd, fulfilling God's own pastoral heart.
Reflection and Application
Ezekiel 34:3 remains profoundly relevant for all generations, serving as a timeless mirror reflecting the responsibilities inherent in leadership and the discernment required of those who are led. It challenges anyone in a position of authority—whether in government, business, education, the church, or even within a family—to critically examine their motives and actions. Are they consuming the "fat" and "wool" for personal gain, comfort, or status, or are they diligently "feeding the flock" through selfless service, protection, and provision? For those who are led, this verse encourages a critical and prayerful assessment of leadership, urging discernment to recognize when leaders are exploiting rather than nurturing. It calls us to pray for our leaders, that they might embody the servant-hearted model of true shepherding, and to hold them accountable to biblical standards of justice, integrity, and compassionate care. Ultimately, it reminds us that all human leadership is fallible and points us to the perfect, unfailing leadership of God Himself, who alone is truly worthy of our trust and allegiance.
Questions for Reflection
FAQ
Who are the "shepherds" referred to in Ezekiel 34:3?
In Ezekiel 34, the "shepherds" are a powerful metaphor for the leaders of Israel, encompassing both their spiritual and political authorities. This would include kings, princes, priests, and prophets who were divinely appointed and responsible for guiding, protecting, and caring for the people of God. The indictment in Ezekiel 34:1-2 is broad, indicating a systemic and pervasive failure of leadership that significantly contributed to the nation's spiritual decline, moral corruption, and ultimate exile.
What does it mean for the shepherds to "eat the fat" and "clothe you with the wool"?
These phrases are vivid and damning metaphors for the exploitation of the flock (the people of Israel) by their leaders. "Eating the fat" refers to consuming the choicest, richest parts of the flock's produce, symbolizing the leaders' appropriation of wealth, resources, and luxury for their own self-indulgence and comfort. "Clothe you with the wool" signifies taking the valuable wool from the sheep for their own clothing, status, and material benefit. Together, these actions powerfully illustrate how the leaders prioritized their personal gain, comfort, and indulgence over the well-being and fundamental needs of the people they were meant to serve and protect, essentially profiting lavishly from the flock without providing proper care.
Why is the accusation "ye kill them that are fed" so severe?
This accusation goes beyond mere neglect to imply active harm and destruction, making it the most shocking charge. "Them that are fed" (or "the fat ones") refers to the healthy, strong, and productive members of the flock—those who are thriving and contributing. By "killing" them, the leaders are not only failing to nurture but are actively undermining the strength, vitality, and future of the community. This could refer to oppressive policies, unjust legal rulings, heavy taxation, or spiritual neglect that leads to the ruin, demoralization, or even literal death of the most capable and faithful members, thereby weakening and scattering the entire nation. It highlights the extreme degree of their dereliction of duty and the devastating, self-destructive consequences for the people.
Christ-Centered Fulfillment
Ezekiel 34:3, with its scathing indictment of failed human shepherds, sets the profound theological stage for the glorious revelation of the true and perfect Shepherd, Jesus Christ. The Lord God's solemn promise in Ezekiel 34:11—"Behold, I, even I, will both search my sheep, and seek them out"—finds its ultimate and complete fulfillment in the person and ministry of Jesus. He perfectly embodies the qualities of the ideal shepherd, standing in stark contrast to the self-serving and destructive leaders of Ezekiel's time. Jesus unequivocally declares, "I am the good shepherd: the good shepherd giveth his life for the sheep" (John 10:11). Unlike those who ate the fat and clothed themselves with the wool, Jesus did not come to be served but to serve, giving His very life as a ransom for many (Mark 10:45). He truly "feeds the flock" by providing spiritual nourishment through His Word, declaring Himself the "bread of life" (John 6:35), and offering eternal life through His atoning sacrifice (John 10:28). He gathers the scattered, heals the sick, seeks the lost, and protects His sheep from predatory wolves (John 10:12-16), fulfilling God's promise to be the Shepherd who genuinely cares for His flock, leading them to green pastures and still waters (Psalm 23:1-2). He is the Chief Shepherd (1 Peter 5:4), whose perfect, sacrificial leadership stands as the eternal standard against which all human leadership is measured and found wanting, yet in whom all who follow find abundant life and security.