Ezekiel 34:6

“Prophecy Against Israel's False Shepherds”· Ezekiel 34:1–10Read in context
King James Version
My 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.
KJV (with Strong's)
My sheep H6629 wandered H7686 through all the mountains H2022, and upon every high H7311 hill H1389: yea, my flock H6629 was scattered H6327 upon all the face H6440 of the earth H776, and none did search H1875 or seek H1245 after them.
Complete Jewish Bible
My sheep wandered around aimlessly on every mountain and hill; yes, my sheep were scattered all over the land, with no one to search for them or look after them.
Berean Standard Bible
My flock went astray on all the mountains and every high hill. They were scattered over the face of all the earth, with no one to search for them or seek them out.’
American Standard Version
My sheep wandered through all the mountains, and upon every high hill: yea, my sheep were scattered upon all the face of the earth; and there was none that did search or seek after them.
World English Bible Messianic
My sheep wandered through all the mountains, and on every high hill: yes, my sheep were scattered on all the surface of the earth; and there was no one who searched or sought.
Geneva Bible (1599)
My sheepe wandred through all the mountaines, and vpon euery hie hill: yea, my flocke was scattered through al the earth, and none did seeke or search after them.
Young's Literal Translation
Go astray do My flock on all the mountains, And on every high hill, And on all the face of the land have My flock been scattered, And there is none inquiring, and none seeking.
मराठी · MRCV
माझी मेंढरे सर्व डोंगरांवर व प्रत्येक उंच पर्वतांवर भटकली. संपूर्ण पृथ्वीभर ते पसरले आणि कोणी त्यांचा शोध केला नाही किंवा त्यांची नोंद घेतली नाही.
Translation
See also
स्तोत्रसंहिता १४२:४1 पेत्र २:२५यिर्मयाह ४०:११यिर्मयाह ४०:१२योहान १०:१६यहेज्केल ७:१६इब्री ११:३७
In the KJVVerse 21,320 of 31,102 · 68.5%

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Summary

Ezekiel 34:6 powerfully depicts the dire spiritual and physical condition of God's people, Israel, during a period of profound national disarray and exile. Employing the poignant metaphor of scattered sheep, the verse condemns the grievous negligence of Israel's "shepherds"—their unfaithful leaders, including kings, priests, and elders—who failed to uphold their divine mandate to care for the flock. This dereliction of duty resulted in widespread wandering, vulnerability, and abandonment across the land, setting the crucial stage for God's subsequent declaration of His own unwavering commitment to act as the true, diligent, and faithful Shepherd of His beloved people.

Context

Literary Context

Ezekiel 34 initiates a scathing prophetic indictment against the "shepherds of Israel" (Ezekiel 34:2), clearly identifying them as the nation's political and religious leaders. This chapter follows a series of judgments against Jerusalem and surrounding nations, highlighting the devastating consequences of Israel's persistent idolatry and rebellion against God. The narrative here pivots to the internal failure of leadership, sharply contrasting their self-serving behaviors with the divine expectation for them to nurture and protect God's flock. Verse 6 serves as a climactic, lamenting description of the catastrophic outcome of this negligence, directly preceding God's solemn declaration that He Himself will "search for My sheep and seek them out" Ezekiel 34:11. This pivotal chapter transitions from divine condemnation to a profound promise of divine intervention and restoration, culminating in the prophecy of a new covenant and the raising up of a true, righteous Shepherd from the line of David Ezekiel 34:23-24.

Historical & Cultural Context

The prophetic message of Ezekiel was delivered during the Babylonian exile (approximately 593-571 BC), a period when a significant portion of the Judean population had been forcibly deported from their homeland. This physical dispersion was a direct consequence of the nation's covenant infidelity and the abject failure of its leaders to guide them in righteousness. In the ancient Near East, the imagery of a shepherd was a ubiquitous and potent metaphor for kings and leaders, symbolizing their fundamental responsibility to protect, guide, and provide for their populace. The vivid imagery of sheep wandering "through all the mountains, and upon every high hill" Ezekiel 34:6 would have resonated deeply with an agrarian society intimately familiar with the perils faced by unsupervised flocks—vicious predators, scarcity of vital pasture, and the inherent danger of becoming lost in rugged, unforgiving terrain. The phrase "upon all the face of the earth" refers to the entire land of Israel and beyond, powerfully signifying the complete and widespread dispersion of the people due to invasion and exile, leaving them utterly vulnerable and devoid of proper spiritual or political direction.

Key Themes

Ezekiel 34:6 profoundly contributes to several overarching theological themes within the book of Ezekiel and the broader biblical narrative. Firstly, it starkly underscores the theme of Negligent Leadership, highlighting the devastating and far-reaching consequences when those in authority prioritize their own self-interest and personal gain over the essential well-being of those entrusted to their care. The leaders' failure to "search or seek" Ezekiel 34:6 stands in stark and damning contrast to God's own active and diligent pursuit of His people, which is promised later in the chapter. Secondly, the verse powerfully emphasizes God's Enduring Sovereignty and Ownership over His people, as He repeatedly refers to the scattered populace as "My sheep" and "My flock," asserting His unbreakable covenant relationship and proprietary claim despite their dire and disoriented state. This divine ownership serves as the foundational basis for His promised and necessary intervention. Finally, the verse vividly portrays Spiritual and Physical Scattering, illustrating the profound disorientation, extreme vulnerability, and exposure to danger that inevitably result from a lack of faithful and righteous guidance, leading to both physical dispersion (the Babylonian exile) and spiritual straying (idolatry and sin). This motif of a scattered flock due to unfaithful shepherds is a recurring and lamentable theme throughout prophetic literature, echoed in passages such as Jeremiah 23:1-4.

Exposition and Analysis

Key Word Analysis

Sheep tsôʼn' H6629

This collective noun, H6629, refers to a flock of sheep or goats, but within this prophetic context, it is used figuratively for the people of Israel. Its application emphasizes their inherent dependence, vulnerability, and the fundamental expectation of being diligently led, protected, and cared for by a shepherd. The possessive "My sheep" underscores God's personal ownership and intimate, covenantal relationship with His people, even in their scattered and disoriented state.

Wandered shâgâh' H7686

H7686 is a primitive root meaning to stray, go astray, err, or be led astray. It inherently implies a profound lack of direction, a deviation from the proper or righteous path, and often carries a significant moral connotation of sinning through ignorance, carelessness, or being deceived. In Ezekiel 34:6, it highlights the severe spiritual and physical disorientation of Israel, directly attributable to the absence of faithful and competent leadership.

Search dârash' H1875

H1875 is a primitive root primarily meaning to tread or frequent, but more commonly, to follow (for pursuit or search), to seek or ask, and specifically to worship. In this context, it denotes an active, diligent, and purposeful effort to find, recover, and care for something or someone. The damning statement "none did search" powerfully emphasizes the complete and utter dereliction of duty by the false shepherds, who made no genuine effort whatsoever to recover, tend to, or restore the lost and vulnerable flock.

Verse Breakdown

"My sheep wandered through all the mountains, and upon every high hill:"

This initial clause paints a stark and vivid picture of extreme disorientation, vulnerability, and exposure. The imagery of "mountains" and "high hills" suggests rugged, perilous, and exposed terrain, where sheep are effortlessly lost, highly susceptible to predators, and far removed from their vital pasture or protective fold. Metaphorically, this represents the spiritual and moral straying of Israel, venturing into places of grave danger and idolatry (often associated with pagan worship on "high places"), utterly devoid of the protective and guiding hand of their leaders.

"yea, my flock was scattered upon all the face of the earth,"

This expands upon the preceding image, intensifying the sense of widespread and complete dispersion of the people. The verb "scattered" (from pûwts) implies a violent breaking apart or dispersal, powerfully highlighting the fragmentation and disunity of the community. "All the face of the earth" signifies the extensive, indeed global, reach of their dispersion, encompassing both the grim physical reality of exile and the profound spiritual reality of their disunity, lack of a central, unifying authority, and exposure to foreign influences.

"and none did search or seek [after them]."

This concluding phrase delivers the most damning and severe indictment against the unfaithful shepherds. It highlights their utter negligence, profound apathy, and complete lack of pastoral care. The explicit absence of any effort to "search or seek" underscores the leaders' self-interest and indifference, contrasting sharply and tragically with the expected role of a true shepherd who diligently pursues and rescues lost sheep. This abandonment leaves the flock utterly vulnerable, without hope of recovery or restoration from any human effort.

Literary Devices

Ezekiel 34:6 is profoundly rich in its use of literary devices, primarily employing an extended Metaphor where the "sheep" represent the vulnerable people of Israel and the "shepherds" symbolize their negligent leaders. This central metaphor effectively conveys the inherent dependence of the people and the immense responsibility of those in authority. The vivid imagery of wandering "through all the mountains, and upon every high high hill" and being "scattered upon all the face of the earth" utilizes powerful Hyperbole and evocative Imagery to underscore the extreme extent of Israel's dispersion and profound disorientation, encompassing both their physical exile and spiritual straying from God's path. The phrase "none did search or seek [after them]" serves as a potent example of Litotes (understatement for emphasis), subtly highlighting the shocking and profound absence of care from those who were divinely mandated to provide it, thereby amplifying the leaders' severe culpability. Furthermore, the recurring use of "My sheep" and "My flock" throughout the chapter, including this verse, functions as a form of Anaphora and Emphasis, powerfully reinforcing God's enduring claim of ownership and His deep, abiding concern for His people, despite their desolate condition.

Theological and Thematic Connections

Ezekiel 34:6 lays bare the tragic and devastating consequences of failed human leadership within God's covenant community, setting the crucial stage for one of the most profound theological truths revealed in the Old Testament: God Himself will definitively intervene to shepherd His people. The verse underscores the divine expectation for leaders to be faithful and selfless stewards, reflecting God's own perfect character of meticulous care, unwavering provision, and steadfast protection. When human shepherds inevitably fail, God's righteous justice demands accountability, but His boundless mercy also compels Him to act directly and decisively. This passage powerfully highlights the theme of divine initiative in redemption, where God sovereignly steps in to accomplish what human agents have utterly failed to do, promising to gather, feed, and protect His scattered flock. It also profoundly foreshadows the ultimate and essential need for a perfect, divine Shepherd who will never fail.

Jeremiah 23:1-4Zechariah 11:15-17Psalm 23:1-3

Reflection and Application

Ezekiel 34:6 serves as a profound and timeless mirror for both leaders and individuals across every generation. For those entrusted with positions of spiritual, political, or social authority, it stands as a sobering and urgent reminder of the immense responsibility to genuinely and selflessly care for the holistic well-being of those placed under their charge, prioritizing their needs above any personal gain, comfort, or ambition. The consequences of such negligence, as vividly portrayed here, are dire, leading inevitably to disorientation, vulnerability, and the scattering of the flock. For individuals, this verse resonates deeply with the universal human experience of feeling lost, abandoned, or spiritually adrift. It offers the comforting assurance that our wandering is not unseen by God, and even when human systems and leaders fail us, God's enduring ownership ("My sheep," "My flock") remains steadfast. This recognition of our inherent vulnerability and God's unwavering claim on us should compel us to actively seek out true spiritual nourishment and faithful guidance, ultimately turning to the one Shepherd who never falters or fails. Furthermore, this passage issues a powerful call to the church today to embody the very heart of God, actively and diligently seeking the lost, tenderly caring for the hurting, and faithfully nurturing the marginalized, rather than exploiting or neglecting them.

Questions for Reflection

  1. In what specific ways might I, or leaders within my sphere of influence, be inadvertently acting as "false shepherds" by prioritizing personal gain or comfort over the genuine needs of others?
  2. When have I personally felt like a "scattered sheep," and how did God's providential presence or faithful provision become evident in that time of disorientation and vulnerability?
  3. How can our local church or community more effectively embody the diligent "search and seek" heart of God for those who are lost, hurting, or marginalized within our reach?
  4. What practical and intentional steps can I take to ensure I am being a responsible "sheep" by actively seeking out faithful spiritual guidance and remaining deeply connected to the true Shepherd?

FAQ

What does "My sheep wandered through all the mountains, and upon every high hill" mean metaphorically?

This vivid and poignant imagery metaphorically describes the profound spiritual and physical state of the people of Israel. "My sheep" refers to God's chosen covenant people, emphasizing His intimate relationship and ownership. Their "wandering through all the mountains, and upon every high hill" signifies their deep spiritual disorientation and straying from God's covenant path, often into idolatry and pagan practices, which were frequently conducted on "high places" (cultic sites on elevated ground). It also powerfully reflects their physical dispersion and extreme vulnerability due to the Babylonian exile, where they were scattered across foreign lands without proper guidance or protection, much like lost sheep in dangerous, rugged terrain. The phrase highlights the complete and devastating failure of their human leaders to provide faithful direction and care, leaving the flock exposed, disoriented, and utterly lost.

Christ-Centered Fulfillment

Ezekiel 34:6, with its lament over the scattered, neglected, and abandoned flock of Israel, finds its ultimate, glorious, and perfect fulfillment in the person and redemptive work of Jesus Christ. The Old Testament's searing indictment of failed human shepherds serves as a crucial backdrop, setting the stage for the promised arrival of the Divine Shepherd, whom God Himself pledges to raise up in this very chapter Ezekiel 34:11-16. Jesus explicitly identifies Himself as the "Good Shepherd" in John 10:11, sharply contrasting His selfless, sacrificial love and unwavering commitment with the mercenary nature of the "hired hand" who abandons the sheep in times of danger. Unlike the negligent shepherds of Ezekiel's day who "did not search or seek" their lost flock, Jesus actively and purposefully came to "seek and to save the lost" Luke 19:10, demonstrating the ultimate measure of His commitment by willingly laying down His very life for His sheep John 10:15. His earthly ministry was profoundly characterized by gathering the scattered, healing the sick, strengthening the weak, and tenderly bringing back those who had gone astray, perfectly fulfilling the divine promise to care for His flock. Through His atoning sacrifice on the cross and His victorious resurrection, Jesus provides the ultimate pasture, security, and eternal life, ensuring that none of His sheep will ever perish John 10:27-28. He is the true and faithful Shepherd who gathers the scattered children of God into one flock John 11:52 and leads them to everlasting life.

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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.

1662–1714 · 6 verses
Passage under commentEzekiel 34:1–6

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

Historical Reception

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

3 quotes · AD 420–430
Post-Nicene
400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(Chapter 34.) And the word of the Lord came to me, saying: Son of man, prophesy against the shepherds (or to the shepherds) of Israel, prophesy, and say to the shepherds: Thus says the Lord God: Woe to the shepherds of Israel who have been feeding themselves. (Or: O shepherds of Israel, do the shepherds not feed themselves?) Do not the flocks feed on the shepherds? (Or do the sheep not feed the shepherds?) You have eaten the curds, and you have clothed yourselves with the wool, and you have slaughtered the fat animals, but you have not fed my flock. You did not strengthen what was weak (or comforted); and you did not heal what was sick; you did not bind up what was broken, and you did not bring back what was cast away (or wandering); you did not seek what was lost; but with severity you commanded them, and with power (or what happened to be, you afflicted them with labor). And my sheep were scattered because there was no shepherd (or shepherds), and they became a prey to all the beasts of the field, and they were scattered. My flocks (or sheep) had wandered upon all the mountains, and upon every high hill, and were scattered upon the face of the whole earth; and there was none to seek them, there was no one, I say, to seek (or bring back) them. Therefore, O shepherds, hear the word of the Lord: As I live, says the Lord God, forasmuch as my flocks (or sheep) have been made a prey, and my sheep have been devoured by every beast of the field, because there was no shepherd (or shepherds), for my shepherds sought not after my flock, but the shepherds fed themselves, and did not feed my flocks. Therefore, shepherds, hear the word of the Lord: thus says the Lord God: Behold, I myself will require my flock from their hand, and I will make them cease to shepherd my flock any longer; neither shall the shepherds feed themselves (or the sheep) any longer, and I will deliver my flock (or sheep) from their mouth, and they shall no longer be food for them. For thus says the Lord God: Behold, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his dispersed sheep (or when there is darkness and clouds among his separated sheep), so will I seek out my sheep and will deliver them from all the places where they were scattered on a day of clouds and thick darkness. And I will bring them (whether female or male) from the peoples (or from the nations), and I will gather them (whether female or male) from the lands (or from the regions), and I will bring them (whether female or male) into their own land, and I will feed them (whether female or male) on the mountains of Israel, in the ravines and in all the inhabited places of the land. In the most fertile pastures I will feed them (whether female or male), and they will be grazing their (or their sheep's) pastures on the high mountains of Israel: there they will rest in green grass, and in rich pastures they will graze on the mountains of Israel. I will feed my sheep, and I will make them lie down (or rest), says the Lord God. I will seek what was lost, and I will bring back what was cast away (or wandered): and I will bind up what was broken, and I will strengthen (or comfort) what was weak: and I will watch over the fat and strong ones, and I will feed them with judgment (or justice). But you, my flock (or sheep), this says the Lord God: Behold, I judge between the sheep, and between rams and goats. Was it not enough for you to graze on good pastures? Moreover, you trampled the remnants of your pastures with your feet, and when you drank the purest water, you disturbed the rest with your feet. And my sheep, which were trampled by your feet, were fed, and those feet of yours that disturbed, they drank. Therefore, thus says the Lord God to them: Behold, I myself will judge between the fat livestock and the lean (or between the strong and the weak livestock): because you pushed with your sides and shoulders, and with your horns you scattered all the weak animals until they were scattered outside. I will save my flock, and it will no longer be plundered, and I will judge between sheep and sheep (or between ram and ram). And I will raise up over them (here and elsewhere) (or over them) one shepherd who will feed them (or him), my servant David: he will feed them (or him): and he will be their shepherd. But I, the Lord, will be their God, and my servant David will be prince among them. I, the Lord, have spoken. And I will make a covenant (or testament) of peace with them, and I will cause the most harmful beasts to cease from the earth, and those who dwell in the wilderness will sleep safely in the woods. And I will place them around my hill as a blessing, and I will bring rain in its season, and the rains will be a blessing. And the trees of the field will yield their fruit, and the land will give its increase, and they will dwell in their land without fear (or in the hope of peace), and they shall know that I am the Lord, when I break the yoke and deliver them from the hand of those who have enslaved them. And they will no longer be plundered by the nations, nor will the beasts of the earth devour them, but they will dwell securely (or in hope) without any fear. And I will raise up for them a renowned offspring (or a peaceable plantation), and they will no longer be cut off (or destroyed) by famine in the land, nor bear the reproach of the nations anymore. And they will know that I am the Lord their God, for I am with them, and they are my people, the house of Israel, declares the Lord God. But you, my flock, are men, the flock of my pasture (or sheep), and I am the Lord your God, says the Lord God. I have often advised to mix both editions, in order to magnify the greatness of the books, in those parts only, which do not differ much from themselves in translation. After the capture of Jerusalem, after he announced in Babylon that he had fled, he spoke about those who dwelt in the ruined Jerusalem, and then about those who were placed in captivity but nevertheless persisted in evil, unwilling to hear the words of the prophets: now he directs his speech to the shepherds, that is, to the leaders, whose fault the sheep, that is, the people, were scattered. And this should be noted, that from the twelfth year, tenth month, fifth day of the month of transmigration, or captivity of Jechoniah, and those who were captured with him, until the twenty-fifth year, when the temple is built on the mountain of the city, and the incredible sacraments of the Church are revealed, there is no middle year, and no specific time is mentioned; but it is simply said: The word of the Lord came to me, saying: Son of man, speak to those and to them, that we may understand everything that is read in thirteen years, at different times; and yet certain intervals of time are not specified among them. But the word is directed to the shepherds of Israel, whom we must understand as either kings, or princes, scribes and Pharisees, and teachers of the Jewish people. Or certainly in the Gospel people, the bishops, presbyters, and deacons: or according to mystical understanding, the Angels of the individual Churches, to whom John wrote in his Apocalypse (Apoc. I), and whose Angels daily see the face of God (Matthew XV). And it is said first: Woe to the shepherds of Israel, who, although they should feed the Lord's flock and provide for its salvation, hasten to satisfy their own luxury. Therefore, great caution must be taken, and those precepts must be observed: Do not seek to become a judge, lest you may not be able to remove injustices (Eccli. VII, 6). And again: The greater you are, the more you should humble yourself, and in the sight of the Lord you will find favor (Ibid. III, 29). And again: They have made you a leader, do not be exalted, but be among them as one of them (Eccli. XXXII, 1). Thus the Apostle says that he is like a little child and a nursing infant among the disciples (I Cor. III). And that which follows: You were eating milk, and were clothed with wool, speaks metaphorically of the shepherds to the princes, of whom it is written elsewhere: Who devour my people like bread (Ps. LII, 5). Understand all food in milk: in wool, the various variety of garments. But when it is said: And you killed the fat, it speaks of the rich in the people, whom the wicked princes are said to slay in the churches, while they preach to them, and dare not rebuke their vices. Concerning whom the prophet also says: 'My people, who call you blessed, deceive you and undermine the path of your feet' (Isaiah 3:12). Concerning whom also James speaks (James 2:3), that when they enter, they are honored with precious clothing and a gold ring, and to the holy poor it is said: 'But you, sit on a stool, or on the ground, or stand.' They do not strengthen or consolidate what is weak. And Paul also speaks: Receive the weak (Rom. XIV, 1). And: receive the weak in faith. And: Many among you are weak and sick. To whom divine speech is sent, about which it is written in the Psalms: He sent his word, and healed them, and delivered them from their destructions (Ps. CV, 10). And he says that what is broken is not bound: not considering mortal wounds in the people, such as adultery, murder, sacrilege. And they do not bring back what has been rejected or what they have seen to be in error, allowing them to be deceived by heretics. And they do not seek what has been lost, not desiring to save those who are perishing, but rather to devour those who are in the Churches: but they command them with severity and with power, which properly belongs to the superciliousness of the bishops, namely, those who disgrace the dignity of their name by their actions and assume pride in humility, so that they consider themselves to have gained honor, not burden: and they strive to oppress anyone in the Church whom they see as powerful and as having the word of God. Where in the Septuagint it is written: And what was by chance, you afflicted with labor. And the people of God was dispersed, either by vices or by the error of heretics: because there was no good shepherd who would lay down his life for the sheep: but all were mercenaries, who only considered their own profit from the flocks, and when they saw a wolf, they fled. By their negligence, the flock of the Lord is devoured by the beasts of the field, of which it is written: You have set darkness, and it became night: in it all the beasts of the field shall pass, the lion's whelps roaring, that they may snatch and seek food from God (Ps. 103:20-21). And they are scattered and wander on all the mountains, which rise up against the knowledge of God, and on every lofty hill, which through heretical pride despise the simplicity of the Church. And they are scattered over the whole face of the earth, seeking earthly things, not heavenly. And there was no one who would seek or lead them back, because they are occupied with pleasures and do not care for the losses of the Lord's flock. Therefore, the word of the Lord is addressed to the wicked shepherds, because they have done these things that I have explained above, and which are enumerated a second time: Behold, I myself will come to the shepherds and seek my flock from their hand, for it is expedient that the millstone of the donkey be tied around their neck (Matthew 18), rather than they cause the least scandal to my people. And this will be their punishment or rather the greatest punishment, that they shall no longer pasture my flock: lest under the excuse of feeding the sheep they feed on themselves, and gather riches: And I will deliver my people from their mouth. I will require, says the Lord, from their hand, and I will deliver from their mouth what is devoured by greedy jaws. But when He shall require the sheep, He will visit them as if they were sick and emaciated, and scattered by the negligence of the shepherds: and He will deliver from all places in the day of the cloud and darkness, of which also Joel speaks: The day of the Lord is near, and it is the day of darkness and gloom, and the day of clouds and mist (Joel. II, 1, 2). Then they shall be brought out from the lands, to be brought into their own land, which is the land of the living: and he himself shall feed them in the mountains of Israel, of which David speaks: I have lifted up my eyes to the mountains, from whence shall come my help (Ps. CXX, 1). And not only in the mountains, but in the rivers, and in all the seats of the earth, in fertile pastures, and on the high mountain, of which Isaiah and Micah prophesy more fully (Isa. II; Mic. IV, VII): or in the high mountains of Israel. There they will rest in green pastures, and they will say: The Lord feeds me, and nothing will be lacking to me; he has placed me there in the place of pasture. He has led me forth above the waters of refreshment (Ps. 22:1-2). And they will be fed in the richest pastures on the mountains of Israel. It is an endless promise and hope of blessedness, when the Lord himself promises, saying: I will feed my sheep, and I will never commit them to evil shepherds, and I will make them lie down, says the Lord God, so that they may rest in the bosom of Abraham, Isaac, and Jacob. Then what was lost among the peoples of the nations will be sought after, and what had wandered in the persuasion of heretics will be brought back, and what was broken will be bound up, and what was crushed and weak will be strengthened, so that what is written may be fulfilled: He heals their infirmities and binds up their wounds (Psalm 147:3). For a broken and humbled heart, God will not despise (Psalm 51:19). Therefore, even the holy one says: Heal me, O Lord, for my bones are troubled (Psalm 6:2). And in the thirty-seventh Psalm (Verse 4) the penitent says: There is no peace in my bones because of the face of my sins: and what is fat, he says, I will keep: lest it be devoured by beasts. And he will feed his sheep in judgment, knowing to which sheep what pastures are owed. For there are many mansions with the Father (John XIV). And: The Father does not judge anyone: but he has given all judgment to the Son (Ibid., V). But these things he spoke against the shepherds: now he speaks to the sheep, that is, to the people: and to the flock of both kinds of livestock, that is, the sheep and the goats: and not only to the sheep and goats, but also to the rams and the bucks, who are the leaders in the flocks, to whom he says: Was it not enough for you to feed on the good pastures of the Scriptures? But in addition, you were trampling on the remnants of your pastures with your feet. And while you were drinking the purest waters of God's teachings, you were disturbing the remaining waters with your feet, so that my people would eat and drink trampled pastures and tainted waters because of your fault, which in itself was good but became corrupted and violated. Indeed, this is what all heretics do, they pick apart the words of the Scriptures and, to the best of their ability, stain them. But even the ecclesiastical men who do not preserve the truth of the doctrines, but instead fabricate them from their own hearts, and hold their presumption as a teacher, are held captive by a similar error. When they persuade the people that the things they invent are true, and when they incite applause and cheers in a theatrical manner, they become forgetful of their own ignorance, and with raised eyebrows, weighing their words, and brandishing them, they assume the authority of teachers for themselves. Let us therefore see what judgment there is between one flock and another: and by what judgment the good and true shepherd, who has received all judgment from the Father, may judge them. Behold, he says, I myself judge between the fat flock and the lean, or between the strong and the weak. For the strong push and butt the weak with their sides and shoulders, and they fan them with their horns, not knowing that the bull should be punished by the law of the horn (Exodus 21). But they keep pushing on the sides, and they fan with their horns until they scatter and drive the sheep outside. For the pride of the ancestors and the injustice of the leaders, they are frequently driven out of the Church, so that they may be scattered by the Lord, whom He Himself saved. But the Lord will not let them continue to plunder, and He will judge between sheep and sheep: not between the names of dignitaries, by which the leaders swell with pride; but between man and man, according to what each servant of the Lord is. Then He will raise up one shepherd, who says in the Gospel: I am the good shepherd (John 10:11); His servant David according to what form of a servant He deigned to assume (Philippians 2); who is interpreted as 'mighty by hand'. He Himself will pasture them, and the Lord will be their God, either the Son and the Father, or certainly the shepherd according to assumed flesh: But the Lord, and God, according to the Word which was in the beginning with God. That David, as the rational animal advances in the flock, will by no means be called a shepherd, but rather a prince among them, about whom it is written: But there is one among you whom you do not know (John 1:26). Then he will make a covenant of peace with them, not of war or discord, for his dwelling place is in peace (Psalm 75), but the peace of Christ, which surpasses all understanding (Philippians 4), who says: My peace I give to you: my peace I leave with you (John 14, 27). And he will cause the most harmful creatures to cease from the earth, vices, or disturbances, by which human souls are tormented: or opposing powers, by which they are attacked. And those who dwell in the wilderness shall sleep securely in the forests. For the Lord will reveal the hidden places of the woods, and in His temple all shall declare glory (Ps. 28:9). And with the beasts driven away and the land reduced to solitude, those who sleep securely shall say: The Lord is my light and my salvation, whom shall I fear (Ps. 26:1)? And He will place them, who sleep securely, around His mountain or hill, and they shall receive blessings. Then he will give rain in its season, and there will be rain of blessings, which he promises in the blessings of Deuteronomy (Deut. XXVIII). And he will give, it is said, the tree of life, of which it is written in Genesis (Genes. II): and the tree of wisdom, of which it is said, It is a tree of life to all who take hold of it (Prov. III, 18). And he will give its fruit, when the earth also gives its fruit: whether it be the trees of the regions, a great multitude of the saints. And the earth will give its fruit: for truth has arisen from the earth (Ps. 84, 12). And they shall be in their land without fear, or in the hope of peace, in the land of the living, in the land of the meek, of whom it is written: Blessed are the meek; for they shall possess the land (Matt. 5, 4): so that they may know by the happiness of all things that He is the Lord: when He has broken the chains, or the iron circle of their yoke, with which they were oppressed as if by a most severe power, and has freed them from the hand of those who held them in power or afflicted them with servitude. For everyone is a slave of whoever conquers them. And they will no longer be a prey to demonic nations; nor will the beasts of the earth devour those of whom we have spoken: but they will dwell confidently without any fear, according to the above explanation. And I will raise up for them a named offspring, or a planting of peace, which is spoken of in the Gospel: I am the true vine (John 15:1). And they will no longer be diminished by hunger on the earth. Therefore, hunger is on earth: the hunger to hear the word of God, which, under a good shepherd and a named branch, and celebrated in the speech of all, and the planting of peace, will never be on earth; nor will they be subjected any longer to the reproaches of the nations, saying: Where is their God (Psalm 113, 10)? And after all this, it is known that not only is He the Lord, as He Himself had said before, but with the addition that He is the Lord of all and truly their God, with those who says in the Gospel to the Apostles: Behold, I am with you always, even unto the end of the world (Matthew 28, 20). But when He Himself shall be their Lord God, then they shall also be His people, not anyone, but those who have merited to be called the house of Israel. And so that we may not think that all that has been said pertains to shepherds and goats and rams, He solves the riddle, or rather the metaphor, and states more plainly: But you are My sheep, and you, men, are the sheep of My pasture. Therefore, every divine word is for human beings, to whom He says: I am the Lord your God, says the Lord God.
AD 430Augustine of HippoPost-NiceneSourceSERMONS 46:18
Pursuing all earthly objects, things that glitter obviously on the face of the earth, they love them, they set their hearts on them. They do not want to die, that their life may be hidden with Christ.… Not all heretics are to be found all over the face of the earth, but still heretics are to be found all over the face of the earth. Some here, others there, but there is no lack of them anywhere.
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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