TRV
King James Version
The 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.
KJV (with Strong's)
The diseased H2470 have ye not strengthened H2388, neither have ye healed H7495 that which was sick H2470, neither have ye bound up H2280 that which was broken H7665, neither have ye brought again H7725 that which was driven away H5080, neither have ye sought H1245 that which was lost H6; but with force H2394 and with cruelty H6531 have ye ruled H7287 them.
Complete Jewish Bible
You don't strengthen the weak, heal the sick, bandage the broken, bring back the outcasts or seek the lost; on the contrary, you tyrannize them with crushing force.
Berean Standard Bible
You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty.
American Standard Version
The 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 back that which was driven away, neither have ye sought that which was lost; but with force and with rigor have ye ruled over them.
World English Bible Messianic
You haven’t strengthened the diseased, neither have you healed that which was sick, neither have you bound up that which was broken, neither have you brought back that which was driven away, neither have you sought that which was lost; but with force and with rigor you have ruled over them.
Geneva Bible (1599)
The weake haue ye not strengthened: the sicke haue ye not healed, neither haue ye bounde vp the broken, nor brought againe that which was driuen away, neither haue yee sought that which was lost, but with crueltie, and with rigour haue yee ruled them.
Young's Literal Translation
The weak ye have not strengthened, And the sick one ye have not healed, And the broken ye have not bound up, And the driven away have not brought back, And the lost ye have not sought, And with might ye have ruled them and with rigour.
मराठी · MRCV
तुम्ही अशक्तांस सशक्त केले नाही, ना रोग्याला आरोग्य दिले ना जखमेला पट्टी केली. भटकलेल्यास तुम्ही परत आणले नाही किंवा हरवलेल्यास शोधून आणले नाही. तुम्ही त्यांच्यावर कठोर व क्रूरतेने राज्य केले.
Translation
In the KJVVerse 21,318 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
Three Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And since it is incumbent on us who seem to be in charge and in the place of shepherds to guard the flock, if we should be found negligent, what will be said to us was said to our predecessors who were such negligent leaders.
If we scorn the repentance of those who have in some degree the assurance of a bearable conscience, immediately they are drawn by the devil’s invitation into heresy or schism with their wife and children, whom they had kept unharmed. And it will be charged against us on judgment day that we have not cared for the wounded sheep and have lost many innocent ones because of one wounded.
Do you see a shepherd’s vigilance? Do you see his heightened interest? What excuse could they have to whom rational flocks are entrusted but who are guilty of great negligence and day after day, in the prophet’s words, slaughter some of them and look on without intending to take any care of others made the prey of wild beasts or the spoils of other people—even when the labor involved is slight and attention easy? It is a soul, after all, that is to be instructed; but that involves much labor for body and soul.
Christ showed that he was different from those who neglect the flock when it is being preyed on by wolves, since he did not neglect them and even laid down his life for them so that the sheep might not perish.
(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.
The shepherds who feed themselves and not the sheep are being told what they are diligent about and what they are negligent about.
As regards the feeble it is to be feared that some trial may happen to him and break him. But the sick person is already ill with some kind of greed and prevented by some kind of greed from entering on the way of God, from submitting to the yoke of Christ. Think of people who want to lead a good life, who are already determined to lead a good life and are less capable of enduring evil, while they are quite ready to do good. But it is part of a Christian’s strength not only to do what is good but also to put up with what is bad.
If I do not worry about the one that strays and gets lost, even the one that is strong will think it is rather fun to stray and get lost. I do indeed desire outward gains, but I am more afraid of inner losses.
Since we have been appointed by the Lord to direct the ship of his church, let us with his help and the direction of the two Testaments so govern the ship of his church that we may not through some negligence turn aside either to the right or to the left but may without effort keep a straight course of life in the midst of the great dangers of this world. Just as any ship cannot gather earthly profits without many labors, so the ship of the church cannot obtain the gains and joy of the eternal homeland without many tribulations. For just as pilots of ships, if they fail to be alert because of an excessive desire for sleep or false sense of security and do not show the sailors what they should do, immediately suffer shipwreck, so unless the church’s pilots with all vigilance teach, terrify, sometimes even censure and occasionally punish lightly, at times even threatening the day of judgment with severity and thus showing how to keep the straight path of eternal life, it is to be feared that they will receive judgment where they might have had a remedy. For this reason, with the inspiration and assistance of the Lord, let us endeavor as far as it lies in our power to inform by word and example the people entrusted to our care.
It is the abbot’s responsibility to have great concern and to act with all speed, discernment and diligence in order not to lose any of the sheep entrusted to him. He should realize that he has undertaken care of the sick, not tyranny over the healthy. RULE OF ST.
When any one who has fallen into sin is recalled to a state of righteousness by the vigor of pastoral care, one who had been cast away is brought back. As a ligature binds a fracture, so discipline subdues a sin, in order that the wound’s bleeding should not lead to death for lack of sufficient compression. But often a fracture is made worse, when it is bound together without sufficient care such that the cut is more severely felt from being bound too tightly.
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 34:4 delivers a powerful divine indictment against the corrupt leaders of Israel, metaphorically portrayed as negligent shepherds. It meticulously details their comprehensive failure to provide essential care for God's flock—the vulnerable, sick, broken, scattered, and lost members of the community. Far from nurturing and protecting, these leaders are condemned for actively ruling with oppressive force and cruelty, prioritizing their own gain over the spiritual and physical well-being of the people entrusted to their charge. This verse serves as a stark accusation, setting the stage for God's subsequent promise to intervene and shepherd His people Himself.
Context
Literary Context
This verse is a pivotal component of Ezekiel's profound prophecy in Ezekiel chapter 34, which commences with a direct divine indictment against the "shepherds of Israel" (v. 2). The preceding verses establish the leaders' self-serving nature, highlighting how they consumed the fat and clothed themselves with the wool, but failed to feed the flock. Verse 4 then provides a detailed, comprehensive list of their specific failures in pastoral care, serving as a comprehensive charge sheet against their dereliction of duty. This detailed condemnation forms the necessary backdrop for the subsequent verses (e.g., Ezekiel 34:11-16), where God dramatically promises to take on the role of the true Shepherd, rescuing, gathering, and caring for His sheep, directly contrasting the egregious failures outlined in Ezekiel 34:4. The chapter culminates in the promise of a Davidic shepherd, foreshadowing the Messiah.
Historical & Cultural Context
Ezekiel prophesied during the traumatic period of the Babylonian exile (circa 593-571 BC), a time of immense national upheaval and despair for Judah. The "shepherds" refer to the entire spectrum of Israel's leadership—kings, priests, prophets, and elders—who were divinely appointed to guide and care for the nation. In ancient Near Eastern societies, the metaphor of a king or leader as a shepherd was deeply ingrained and widely understood, signifying protection, provision, and benevolent guidance for the people. This imagery would have resonated powerfully with Ezekiel's audience. The failure of these leaders was seen as a direct cause of the nation's spiritual decay, social injustice, and eventual exile, as they had led the people astray and failed to uphold righteousness, mirroring the corrupt leadership condemned in other prophetic books like Jeremiah chapter 23.
Key Themes
Ezekiel 34:4 contributes significantly to several foundational themes within the book of Ezekiel and broader biblical theology. Firstly, it underscores the Responsibility of Leadership, emphasizing that those in authority are divinely appointed stewards of God's people and are held strictly accountable for their care, not their exploitation. The detailed list of failures highlights the profound importance of Compassionate Pastoral Care for the vulnerable, sick, and marginalized, a core attribute of God's character. Secondly, the verse vividly portrays the devastating consequences of Abusive and Self-Serving Rule, where power is wielded for personal gain rather than the common good, leading directly to the scattering, suffering, and spiritual decline of the flock. Finally, this verse implicitly yet powerfully sets the stage for the overarching theme of God's Divine Intervention and True Shepherdship, as the catastrophic failures of human leaders necessitate God's direct, redemptive action to restore, gather, and care for His people, ultimately pointing to the coming of the Messiah as the Good Shepherd.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer." In this context, it signifies the failure to provide stability, support, and encouragement to those who were weak, struggling, or vulnerable, both physically and spiritually. The leaders allowed the feeble to remain unfortified.
A primitive root meaning "to search out (by any method, specifically in worship or prayer); by implication, to strive after; ask, beg, beseech, desire, enquire, get, make inquisition, procure, (make) request, require, seek (for)." This term denotes an active, diligent, and earnest search, implying a proactive pursuit to find and restore what is missing or lost. The leaders showed no such initiative, allowing the lost to remain astray and unrecovered.
A primitive root meaning "to tread down, i.e. subjugate; specifically, to crumble off; (come to, make to) have dominion, prevail against, reign, (bear, make to) rule,(-r, over), take." While it can denote legitimate governance, in this context, coupled with "force and cruelty," it highlights a tyrannical, oppressive, and exploitative exercise of authority, rather than nurturing or protective leadership. They dominated the flock instead of serving it.
Verse Breakdown
"The diseased have ye not strengthened, neither have ye healed that which was sick"
This opening clause highlights the leaders' profound failure to address the physical, spiritual, and moral infirmities within the flock. They neglected to provide the necessary support, stability, or restorative care to those weakened by illness or spiritual malaise, allowing them to languish.
"neither have ye bound up [that which was] broken"
This refers to the leaders' dereliction in mending, comforting, or providing solace to those who were injured, traumatized, or spiritually crushed. They failed to offer healing and restoration to the deeply wounded members of the community, leaving them in their broken state.
"neither have ye brought again that which was driven away, neither have ye sought that which was lost"
This dual indictment emphasizes the leaders' complete lack of effort in recovering those who had strayed, been scattered by adversity, or were in danger of being permanently alienated. They did not actively pursue or restore the wandering and missing members of the flock, allowing them to remain separated and vulnerable.
"but with force and with cruelty have ye ruled them"
This final, damning clause provides a stark and tragic contrast to their negligence. Instead of compassionate and restorative care, their leadership was characterized by harshness, oppression, and a tyrannical exercise of power, demonstrating a complete inversion of their divinely appointed role as shepherds. They exploited the flock for personal gain rather than serving its needs.
Literary Devices
Ezekiel 34:4 employs several potent literary devices to amplify its message of condemnation against Israel's negligent leaders. The most striking is Anaphora, the deliberate repetition of the negative phrase "neither have ye..." at the beginning of successive clauses. This creates a powerful, rhythmic, and cumulative effect, underscoring the comprehensive and relentless nature of the leaders' failures. The entire verse is built upon an extended Metaphor, where the leaders of Israel are vividly depicted as "shepherds" and the people as the "flock." This metaphor inherently establishes the expected duties of care, protection, provision, and guidance, which are then starkly contrasted with the actual abusive and neglectful behavior. The verse also employs a strong Antithesis or Contrast, setting the divinely expected actions of a good shepherd (strengthening, healing, binding, bringing back, seeking) against the actual, destructive actions of these corrupt leaders (ruling with force and cruelty). This sharp juxtaposition dramatically amplifies the severity of their dereliction of duty and the injustice of their rule.
Theological and Thematic Connections
Ezekiel 34:4 stands as a profound theological statement concerning the nature of true leadership and God's unwavering heart for His people. It unequivocally reveals that God holds leaders accountable for the holistic well-being of those under their care, especially the most vulnerable and marginalized. The detailed litany of failures—neglecting the diseased, sick, broken, driven away, and lost—are not merely administrative oversights but profound moral, ethical, and spiritual betrayals. This verse powerfully underscores a divine expectation for compassionate, restorative, and proactive leadership that actively seeks to heal, gather, and protect, rather than exploit or oppress. It highlights the inherent dignity and immense value God places on every member of His flock, particularly those in distress, and foreshadows the desperate need for a perfect Shepherd to fulfill these unmet needs, a theme that resonates throughout biblical prophecy.
Reflection and Application
Ezekiel 34:4 serves as a timeless and convicting mirror for all forms of leadership, whether within the church, government, community organizations, or even in our families. It challenges us to critically examine whether our influence is consistently used for selfless service and genuine care or if it subtly veers towards personal gain, control, or indifference. For those in positions of authority, it is a sobering reminder that true, God-honoring leadership is defined not by the exercise of raw power or administrative efficiency, but by active compassion, diligent pursuit of the lost, and tender restoration of the broken. For every believer, this verse calls us to embody the heart of a true shepherd in our own spheres of influence, actively seeking out and ministering to the vulnerable, the hurting, and the marginalized around us. It prompts us to honestly ask ourselves: Are we strengthening the weak, healing the sick, binding up the broken, bringing back the strayed, and seeking the lost in our own communities, thereby reflecting God's own compassionate character?
Questions for Reflection
FAQ
What is the significance of the "shepherd" metaphor in Ezekiel 34?
The "shepherd" metaphor is profoundly significant, drawing on a common ancient Near Eastern understanding of kings and leaders as shepherds of their people. It represents the divinely appointed role of protection, provision, guidance, and compassionate care for the flock. In Ezekiel chapter 34, God masterfully uses this metaphor to highlight the severe dereliction of duty by Israel's human leaders, who, instead of nurturing the flock, exploited and scattered it. This sets up the dramatic and redemptive contrast with God's promise to become the true, good Shepherd Himself, fulfilling all the responsibilities that human leaders failed to uphold, and ultimately pointing to the Messiah.
How does Ezekiel 34:4 relate to the broader theme of justice in the Old Testament?
Ezekiel 34:4 is a powerful and poignant expression of Old Testament justice, which is deeply concerned with the welfare of the vulnerable and the accountability of those in power. The verse condemns the leaders not only for their passive neglect of the weak, sick, and lost but also for their active injustice through oppressive rule. This aligns perfectly with prophetic calls for social justice found throughout the Old Testament, where God consistently champions the cause of the poor, the oppressed, and the marginalized, and holds leaders responsible for upholding righteousness and equity (e.g., Amos 5:24). It demonstrates that divine justice is not merely about legal rectitude but fundamentally about compassionate care and equitable treatment for all members of society, especially those who are most vulnerable.
Christ-Centered Fulfillment
Ezekiel 34:4, with its stark and damning portrayal of failed human leadership, powerfully anticipates the coming of Jesus Christ as the true, ultimate, and perfect Shepherd. The very failures of Israel's "shepherds"—their neglect of the diseased, sick, broken, driven away, and lost, coupled with their oppressive rule—underscore the desperate, profound need for a divine intervention. Jesus perfectly fulfills the role of the Good Shepherd, as prophesied in Ezekiel 34:23-24. He declares Himself the Good Shepherd who lays down His life for the sheep, actively seeking the lost (Luke 15:4-7), healing the sick and brokenhearted (Matthew 4:23), and gathering those who were scattered (Matthew 23:37). Unlike the self-serving rulers who ruled with "force and cruelty," Christ leads with gentle, sacrificial authority and boundless love, demonstrating the perfect, compassionate care that God always intended for His flock. His entire ministry is the complete antithesis of the failures condemned in Ezekiel 34:4, providing ultimate healing, restoration, and eternal security for His sheep.