Ezekiel 34:7

Translation
King James Version
¶ Therefore, ye shepherds, hear the word of the LORD;
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KJV (with Strong's)
Therefore, ye shepherds H7462, hear H8085 the word H1697 of the LORD H3068;
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Complete Jewish Bible
"'Therefore, shepherds, hear the word of ADONAI:
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Berean Standard Bible
Therefore, you shepherds, hear the word of the LORD:
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American Standard Version
Therefore, ye shepherds, hear the word of Jehovah:
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World English Bible Messianic
Therefore, you shepherds, hear the LORD’s word:
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Geneva Bible (1599)
Therefore ye shepherds, heare the woorde of the Lord.
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Young's Literal Translation
Therefore, shepherds, hear a word of Jehovah:
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See also
Psalms 82:1Psalms 82:7Ezekiel 34:9Jeremiah 22:2Jeremiah 22:3Jeremiah 13:18Micah 3:8
In the KJVVerse 21,321 of 31,102

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SUMMARY

Ezekiel 34:7 delivers a profound and direct divine indictment against the unfaithful leaders of Israel, who are metaphorically portrayed as negligent shepherds. This verse serves as a critical turning point in the prophetic discourse, initiating God's formal pronouncement of judgment upon those who have exploited, scattered, and failed to care for His flock. It sets the stage for God's subsequent promise to personally intervene and shepherd His people, underscoring the severe accountability of all spiritual and political leadership to divine will and the welfare of God's chosen nation.

CONTEXT

  • Literary Context: Ezekiel 34 functions as a powerful prophetic oracle primarily aimed at the "shepherds" of Israel, a metaphor encompassing its kings, priests, and other figures in authority. The preceding verses Ezekiel 34:1-6 meticulously detail the severe charges against these leaders: they fed themselves instead of the flock, failed to strengthen the weak, heal the sick, bind up the injured, bring back the scattered, or search for the lost. Instead, they ruled with harshness and cruelty, leading to the scattering and devouring of the sheep. Verse 7, "Therefore, ye shepherds, hear the word of the LORD," acts as a formal, divine summons. The introductory "Therefore" (לָכֵן, lākhēn) signals that what follows is a direct and unavoidable divine response to their documented failures. This verse marks a pivotal transition from the description of their neglect to the pronouncement of their accountability and the Lord's redemptive action, which culminates in God declaring Himself the true shepherd who will seek out and care for His flock, as detailed in Ezekiel 34:11-16.
  • Historical & Cultural Context: The book of Ezekiel is situated during the tumultuous period of the Babylonian exile, with the prophet ministering among the exiles by the Chebar Canal (circa 597 BCE). Jerusalem had fallen, and many of its inhabitants, including the elite and King Jehoiachin, had been deported. The "shepherds" addressed in this passage would have included the successive kings of Judah who led the nation into idolatry and disastrous political alliances, the priests who failed to uphold God's law and provide spiritual guidance, and the false prophets who offered deceptive assurances of peace. In ancient Near Eastern cultures, the metaphor of a king or leader as a shepherd was deeply ingrained and widely understood, symbolizing their paramount responsibility to protect, provide for, and guide their people. This imagery was particularly resonant within Israelite thought, reflecting the pastoral roots of their society and their understanding of God Himself as the ultimate Shepherd of His people, as famously articulated in Psalm 23:1. The failure of Israel's human shepherds was thus not merely a political or social failing but a profound theological betrayal, leading directly to the suffering, dispersion, and eventual exile of the nation.
  • Key Themes: Ezekiel 34:7 is central to several profound themes woven throughout the book of Ezekiel and the broader prophetic tradition. First, it powerfully establishes the theme of Divine Accountability for Leadership. God holds those in positions of authority directly responsible for the spiritual and physical well-being of His people, viewing their neglect or exploitation as a personal affront to His own covenant faithfulness. Second, it highlights the Sovereignty and Authority of God's Word. The imperative command to "hear the word of the LORD" emphasizes that God's pronouncements are not mere suggestions but authoritative decrees demanding immediate attention, understanding, and obedience, especially from those who have strayed from their divine mandate. Third, it underscores God's Unwavering Concern for His People. Even amidst severe judgment against their leaders, the underlying motivation is God's deep compassion for His scattered and suffering flock. This concern sets the stage for His promise to intervene and act as the true shepherd, a theme that resonates with other prophetic declarations of restoration, such as those found in Jeremiah 23:1-4. This divine intervention ultimately points to a new covenant of care and restoration for Israel, anticipating the coming of the Messiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • shepherds (Hebrew, râʻâh', H7462): From the primitive root H7462, "râʻâh," meaning "to tend a flock," "to pasture it," or "to graze." By extension, it signifies "to rule" or "to associate with (as a friend)." In Ezekiel 34, this term is profoundly significant as it applies metaphorically to those in positions of political, religious, or social authority over Israel. The indictment against these "shepherds" is that they failed in their fundamental duty to "tend" or "rule" the flock (God's people) properly, instead "grazing" or "feeding" themselves at the expense of the sheep.
  • hear (Hebrew, shâmaʻ', H8085): From the primitive root H8085, "shâmaʻ," meaning "to hear intelligently," often with the strong implication of "attention," "obedience," "to listen," "to perceive," or "to understand." The imperative "hear" in this context is not a passive reception of sound but an active, urgent call to listen with understanding and, crucially, to obey. Given the context of the leaders' rebellion and neglect, this command is a direct challenge to their disobedience, demanding a change of heart and action in response to God's authoritative pronouncement.
  • word (Hebrew, dâbâr', H1697): "dâbâr," meaning "a word," but by broader implication, "a matter," "a thing," "an affair," "a decree," or "a message." In this context, "the word of the LORD" (dâbâr Yᵉhôvâh) signifies a divine, authoritative communication—not a suggestion or an opinion, but a binding declaration from God Himself. It carries the full weight of divine truth and judgment, emphasizing the unchallengeable and non-negotiable nature of what is about to be revealed concerning the shepherds' failures and God's subsequent actions.

Verse Breakdown

  • "Therefore, ye shepherds,": The introductory "Therefore" (לָכֵן, lākhēn) functions as a strong logical connector, indicating that what follows is a direct consequence or conclusion drawn from the preceding detailed indictment of the shepherds' unfaithful conduct in Ezekiel 34:1-6. It signals that a divine response to their actions is both imminent and unavoidable. The direct address, "ye shepherds," immediately and unequivocally identifies the specific recipients of God's judgment, emphasizing their personal accountability and the severity of their failure in their assigned, divinely delegated role.
  • "hear the word": This phrase constitutes an imperative command, demanding active attention, intellectual understanding, and, most importantly, obedience. It underscores the profound gravity of the message about to be delivered. The "word" (dâbâr) is not merely a communication but a divine pronouncement, carrying absolute authority and requiring a decisive response. The implication is that these shepherds have either been willfully deaf to, or have heard but deliberately disregarded, God's previous instructions, warnings, and covenant demands.
  • "of the LORD;": This concluding phrase explicitly identifies the source of the "word" as YHWH (H3068, "Yᵉhôvâh"), the covenant name of God, emphasizing His self-existent, eternal, and sovereign nature. By attributing the word directly to "the LORD," the prophet establishes the unchallengeable authority and divine origin of the entire message, leaving no room for dispute, dismissal, or evasion by the accused shepherds. It represents a direct confrontation from the ultimate, supreme authority to those who abused their delegated authority over His cherished flock.

Literary Devices

Ezekiel 34:7 employs several potent literary devices to convey its urgent and authoritative message. The most prominent is Metaphor, where the leaders of Israel are consistently referred to as "shepherds" and the people as "sheep" or "flock." This extended metaphor, prevalent throughout the chapter, vividly illustrates the leaders' neglect and exploitation by contrasting their actions with the ideal, caring role of a true shepherd. The use of Direct Address ("ye shepherds") creates an immediate, personal, and confrontational tone, drawing the audience directly into the divine courtroom and emphasizing the targeted nature of the indictment. This directness is further intensified by the Imperative Mood of "hear," which functions as a divine summons, demanding not just passive reception but active attention and implying a necessary, obedient response. Finally, the phrase "the word of the LORD" serves as a Formulaic Expression, common in prophetic literature, to authenticate the message as divinely inspired and authoritative, thereby enhancing its weight, solemnity, and unchallengeable nature.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 34:7 stands as a profound theological statement on the nature of leadership within God's covenant people. It unequivocally establishes that all authority, particularly over God's flock, is a sacred stewardship entrusted by God, not a right to be exploited for personal gain or power. The failure of human leaders to genuinely "shepherd" their people—to protect, nourish, guide, and care for them according to God's will—is not merely a political or social misstep but a profound spiritual betrayal that incurs severe divine judgment. This verse sets the stage for the radical theological truth that when human shepherds fail so grievously, God Himself will intervene to fulfill the role of the true and good Shepherd, demonstrating His unwavering faithfulness and commitment to His people's well-being. This divine intervention underscores God's ultimate sovereignty and His deep, personal care for His flock, contrasting sharply with the self-serving and destructive actions of the unfaithful leaders.

REFLECTION AND APPLICATION

Ezekiel 34:7 serves as an enduring and challenging reminder for all who hold positions of leadership, whether in the church, government, community, or even within families. The divine summons to "hear the word of the LORD" is a call to profound humility, self-examination, and unwavering submission to God's authoritative will. True leadership, as exemplified by God Himself, is characterized by selfless service, a deep and compassionate concern for the welfare of those entrusted to one's care, and an unwavering commitment to God's righteous principles. This verse compels us to critically examine our own spheres of influence: Are we truly shepherding those under our care, prioritizing their needs and spiritual well-being, or are we inadvertently "feeding ourselves" through self-interest, neglect, or the abuse of power? It also calls the "sheep"—the members of the flock—to discernment, encouraging them to pray for their leaders and to hold them accountable to the divine standard of compassionate and righteous stewardship, recognizing that ultimate authority and care belong to God alone.

Questions for Reflection

  • In what specific ways might I, in my sphere of influence, be acting more like a "shepherd who feeds himself" rather than one who genuinely cares for the flock?
  • What practical steps can I take to better "hear the word of the LORD" and allow its authoritative truth to profoundly shape my leadership, service, and daily interactions with others?
  • How does the severe accountability of the shepherds in Ezekiel 34:7 inform my understanding of ethical and spiritual leadership in contemporary society, both within and outside the church?

FAQ

What does "shepherds" refer to in Ezekiel 34:7?

Answer: In Ezekiel 34:7, "shepherds" is a powerful and pervasive metaphor referring to the human leaders of Israel—including its kings, priests, and other figures in positions of authority—who were divinely entrusted with the spiritual, political, and social well-being of the nation. This metaphor was deeply embedded in ancient Near Eastern cultures to describe rulers, signifying their sacred duty to protect, guide, and provide for their subjects, much like a literal shepherd diligently cares for a flock of sheep. The broader context of Ezekiel 34:1-6 makes it abundantly clear that these "shepherds" had tragically failed in their duty, instead exploiting, neglecting, and scattering God's cherished people for their own gain.

Why is it important that they "hear the word of the LORD"?

Answer: The imperative command to "hear the word of the LORD" is of paramount importance because it underscores the divine origin and absolute authority of the message that follows. It is not merely an invitation but a direct, authoritative summons from God Himself, YHWH. For leaders who had strayed grievously from God's will and flagrantly neglected His people, this imperative demanded active attention, profound understanding, and, most critically, immediate obedience. It highlights that their actions were not just human failures but a direct affront to God's own will and covenant, and therefore, they were directly accountable to His sovereign pronouncement. This phrase is a common and potent prophetic formula used to introduce a divinely inspired message, emphasizing its unchallengeable nature and the non-negotiable demand for a response.

CHRIST-CENTERED FULFILLMENT

Ezekiel 34:7, with its searing indictment of failed human shepherds and the subsequent divine promise to intervene, profoundly foreshadows the coming of Jesus Christ as the ultimate and perfect Shepherd of God's people. The Lord's solemn declaration to "hear the word of the LORD" sets the stage for God's personal, decisive intervention, which culminates in the incarnation of God in Christ. While Israel's earthly shepherds scattered, exploited, and neglected the flock, Jesus declares Himself the Good Shepherd who lays down His life for the sheep. He is the one who truly seeks the lost, binds up the broken, strengthens the weak, and gathers His scattered flock, perfectly fulfilling the very promises God makes in Ezekiel 34:11-16. Jesus embodies the compassionate, self-sacrificial, and righteous leadership that Israel's earthly shepherds so tragically lacked. His ministry of healing, teaching, and ultimately His atoning death on the cross, demonstrate His perfect fulfillment of the role of the Shepherd who truly cares for His flock, leading them to green pastures and still waters of abundant life. He is the one through whom the "word of the LORD" is perfectly heard and perfectly enacted, bringing salvation and eternal life to all who follow His voice, as promised in John 10:27-28.

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Commentary on Ezekiel 34 verses 7–16

I. II. Main points1. 2. Sub-points

Upon reading the foregoing articles of impeachment drawn up, in God's name, against the shepherds of Israel, we cannot but look upon the shepherds with a just indignation, and upon the flock with a tender compassion. God, by the prophet, here expresses both in a high degree; and the shepherds are called upon (Eze 34:7, Eze 34:9) to hear the word of the Lord, to hear this word. Let them hear how little he regards them, who made much of themselves, and how much he regards the flock, which they made nothing of; both will be humbling to them. Those that will not hear the word of the Lord giving them their direction shall be made to hear the word of the Lord reading them their doom. Now see here,

I. How much displeased God is at the shepherds. Their crimes are repeated, Eze 34:8. God's flock became a prey to the deceivers first that drew them to idolatry, and then to the destroyers that carried them into captivity; and these shepherds took no care to prevent either the one or the other, but were as if there had been no shepherds; and therefore God says (Eze 34:10), and confirms it with an oath (Eze 34:8), I am against the shepherds. They had a commission from God to feed the flock, and made use of this name in what they did, expecting he would stand by them. "No," says God, "so far from that, I am against them." Note, It is not our having the name and authority of shepherds that will engage God for us, if we do not the work enjoined us, and be not faithful to the trust reposed in us. God is against them, and they shall know it; for, 1. They shall be made to account for the manner in which they have discharged their trust: "I will require my flock at their hands, and charge it upon them that so many of them are missing." Note, Those will have a great deal to answer for in the judgment-day who take upon them the care of souls and yet take no care of them. Ministers must watch and work as those that must give account, Heb 13:17. 2. They shall be deprived officio et beneficio - both of the work and of the wages. They shall cease from feeding the flock, that is, from pretending to feed it. Note, It is just with God to take out of men's hands that power which they have abused and that trust which they have betrayed. But, if this were all their punishment, they could bear it well enough; therefore it is added, "Neither shall the shepherds feed themselves any more, for I will deliver my flock from their mouth, which, instead of protecting, they had made a prey of." Note, Those that are enriching themselves with the spoils of the public cannot expect that they shall always be suffered to do so. Nor will God always permit his people to be trampled upon by those that should support them, but will find a time to deliver them from the shepherds their false friends, as well as from the lions their open enemies.

II. How much concerned God is for the flock; he speaks as if he were the more concerned for them because he saw them thus neglected, for with him the fatherless finds mercy. Precious promises are made here upon the occasion, which were to have their accomplishment in the return of the Jews out of their captivity and their re-establishment in their own land. Let the shepherds hear this word of the Lord, and know that they have no part nor lot in the matter. But let the poor sheep hear it and take the comfort of it. Note, Though magistrates and ministers fail in doing their part, for the good of the church, yet God will not fail in doing his; he will take the flock into his own hand rather than the church shall come short of any kindness he has designed for it. The under-shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but God abides faithful.

1.God will gather his sheep together that were scattered, and bring those back to the fold that had wandered from it: "I, even I, who alone can do it, will do it, and will have all the glory of it. I will both search my sheep and find them out (Eze 34:11) as a shepherd does (Eze 34:12), and bring them back as he does the stray-sheep, upon his shoulders, from all the places where they have been scattered in the cloudy and dark day." There are cloudy and dark days, windy and stormy ones, which scatter God's sheep, which send them hither and thither, to divers and distant places, in quest of secresy and safety. But, (1.) Wherever they are the eye of God will find them out; for his eyes run to and fro through the earth, in favour of them. I will seek out my sheep; and not one that belongs to the fold, though driven ever so far off, shall be lost. The Lord knows those that are his; he knows their work and where they dwell (Rev 2:13), and where they are hidden. (2.) When his time shall come his arms will fetch them home (Eze 34:13): I will bring them out from the people. God will both incline their hearts to come by his grace and will by his providence open a door for them and remove every difficulty that lies in the way. They shall not return one by one, clandestinely stealing away, but they shall return in a body: "I will gather them from the countries into which they are dispersed, not only the most considerable families of them, but every particular person. I will seek that which was lost and bring again that which was driven away," Eze 34:16. This was done when so many thousand Jews returned triumphantly out of Babylon, under the conduct of Zerubbabel, Ezra, and others. When those that have gone astray from God into the paths of sin are brought back by repentance, when those that erred come to the acknowledgment of the truth, when God's outcasts are gathered and restored, and religious assemblies, that were dispersed, rally again, upon the ceasing of persecution, and when the churches have rest and liberty, then this promise has a further accomplishment.

2.God will feed his people as the sheep of his pasture, that had been famished. God will bring the returning captives safely to their own land (Eze 34:13), will feed them upon the mountains of Israel, and that is a good pasture, and a fat pasture (Eze 34:14); there shall their feeding be, and there shall be their fold; and it is a good fold. There God will not only feed them, but cause them to lie down (Eze 34:15), which denotes a comfortable rest after they had tired themselves with their wanderings, and a constant continuing residence; they shall not be driven out again from these green pastures, as they have been, nor shall they be disturbed, but shall lie down in a sweet repose and there shall be none to make them afraid. Psa 23:2, He makes me to lie down in green pastures. Compare this with the like promise (Jer 23:3, Jer 23:4), when God restored them not only to the milk and honey of their own land, to the enjoyment of its fruits, but to the privileges of his sanctuary on Mount Zion, the chief of the mountains of Israel. When they had an altar and a temple again, and the benefit of a settled priesthood, then they were fed in a good pasture.

3.He will succour those that are hurt, will bind up that which was broken and strengthen that which was sick, will comfort those that mourn in Zion and with Zion. If ministers, who should speak peace to those who are of a sorrowful spirit, neglect their duty, yet the Holy Ghost the Comforter will be faithful to his office. But, as it follows, the fat and the strong shall be destroyed. He that has rest for disquieted saints has terror to speak to presumptuous sinners. As every valley shall be filled, so every mountain and hill shall be brought low, Luk 3:5.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–16. Public domain.
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JeromeAD 420
Commentary 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.
JeromeAD 420
Commentary on Ezekiel
(Chapter 34.) And the word of the Lord came to me, saying: Son of man, prophesy against the shepherds (or to the shepherds) of Israel, prophesy, and say to the shepherds: Thus says the Lord God: Woe to the shepherds of Israel who have been feeding themselves. (Or: O shepherds of Israel, do the shepherds not feed themselves?) Do not the flocks feed on the shepherds? (Or do the sheep not feed the shepherds?) You have eaten the curds, and you have clothed yourselves with the wool, and you have slaughtered the fat animals, but you have not fed my flock. You did not strengthen what was weak (or comforted); and you did not heal what was sick; you did not bind up what was broken, and you did not bring back what was cast away (or wandering); you did not seek what was lost; but with severity you commanded them, and with power (or what happened to be, you afflicted them with labor). And my sheep were scattered because there was no shepherd (or shepherds), and they became a prey to all the beasts of the field, and they were scattered. My flocks (or sheep) had wandered upon all the mountains, and upon every high hill, and were scattered upon the face of the whole earth; and there was none to seek them, there was no one, I say, to seek (or bring back) them. Therefore, O shepherds, hear the word of the Lord: As I live, says the Lord God, forasmuch as my flocks (or sheep) have been made a prey, and my sheep have been devoured by every beast of the field, because there was no shepherd (or shepherds), for my shepherds sought not after my flock, but the shepherds fed themselves, and did not feed my flocks. Therefore, shepherds, hear the word of the Lord: thus says the Lord God: Behold, I myself will require my flock from their hand, and I will make them cease to shepherd my flock any longer; neither shall the shepherds feed themselves (or the sheep) any longer, and I will deliver my flock (or sheep) from their mouth, and they shall no longer be food for them. For thus says the Lord God: Behold, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his dispersed sheep (or when there is darkness and clouds among his separated sheep), so will I seek out my sheep and will deliver them from all the places where they were scattered on a day of clouds and thick darkness. And I will bring them (whether female or male) from the peoples (or from the nations), and I will gather them (whether female or male) from the lands (or from the regions), and I will bring them (whether female or male) into their own land, and I will feed them (whether female or male) on the mountains of Israel, in the ravines and in all the inhabited places of the land. In the most fertile pastures I will feed them (whether female or male), and they will be grazing their (or their sheep's) pastures on the high mountains of Israel: there they will rest in green grass, and in rich pastures they will graze on the mountains of Israel. I will feed my sheep, and I will make them lie down (or rest), says the Lord God. I will seek what was lost, and I will bring back what was cast away (or wandered): and I will bind up what was broken, and I will strengthen (or comfort) what was weak: and I will watch over the fat and strong ones, and I will feed them with judgment (or justice). But you, my flock (or sheep), this says the Lord God: Behold, I judge between the sheep, and between rams and goats. Was it not enough for you to graze on good pastures? Moreover, you trampled the remnants of your pastures with your feet, and when you drank the purest water, you disturbed the rest with your feet. And my sheep, which were trampled by your feet, were fed, and those feet of yours that disturbed, they drank. Therefore, thus says the Lord God to them: Behold, I myself will judge between the fat livestock and the lean (or between the strong and the weak livestock): because you pushed with your sides and shoulders, and with your horns you scattered all the weak animals until they were scattered outside. I will save my flock, and it will no longer be plundered, and I will judge between sheep and sheep (or between ram and ram). And I will raise up over them (here and elsewhere) (or over them) one shepherd who will feed them (or him), my servant David: he will feed them (or him): and he will be their shepherd. But I, the Lord, will be their God, and my servant David will be prince among them. I, the Lord, have spoken. And I will make a covenant (or testament) of peace with them, and I will cause the most harmful beasts to cease from the earth, and those who dwell in the wilderness will sleep safely in the woods. And I will place them around my hill as a blessing, and I will bring rain in its season, and the rains will be a blessing. And the trees of the field will yield their fruit, and the land will give its increase, and they will dwell in their land without fear (or in the hope of peace), and they shall know that I am the Lord, when I break the yoke and deliver them from the hand of those who have enslaved them. And they will no longer be plundered by the nations, nor will the beasts of the earth devour them, but they will dwell securely (or in hope) without any fear. And I will raise up for them a renowned offspring (or a peaceable plantation), and they will no longer be cut off (or destroyed) by famine in the land, nor bear the reproach of the nations anymore. And they will know that I am the Lord their God, for I am with them, and they are my people, the house of Israel, declares the Lord God. But you, my flock, are men, the flock of my pasture (or sheep), and I am the Lord your God, says the Lord God. I have often advised to mix both editions, in order to magnify the greatness of the books, in those parts only, which do not differ much from themselves in translation. After the capture of Jerusalem, after he announced in Babylon that he had fled, he spoke about those who dwelt in the ruined Jerusalem, and then about those who were placed in captivity but nevertheless persisted in evil, unwilling to hear the words of the prophets: now he directs his speech to the shepherds, that is, to the leaders, whose fault the sheep, that is, the people, were scattered. And this should be noted, that from the twelfth year, tenth month, fifth day of the month of transmigration, or captivity of Jechoniah, and those who were captured with him, until the twenty-fifth year, when the temple is built on the mountain of the city, and the incredible sacraments of the Church are revealed, there is no middle year, and no specific time is mentioned; but it is simply said: The word of the Lord came to me, saying: Son of man, speak to those and to them, that we may understand everything that is read in thirteen years, at different times; and yet certain intervals of time are not specified among them. But the word is directed to the shepherds of Israel, whom we must understand as either kings, or princes, scribes and Pharisees, and teachers of the Jewish people. Or certainly in the Gospel people, the bishops, presbyters, and deacons: or according to mystical understanding, the Angels of the individual Churches, to whom John wrote in his Apocalypse (Apoc. I), and whose Angels daily see the face of God (Matthew XV). And it is said first: Woe to the shepherds of Israel, who, although they should feed the Lord's flock and provide for its salvation, hasten to satisfy their own luxury. Therefore, great caution must be taken, and those precepts must be observed: Do not seek to become a judge, lest you may not be able to remove injustices (Eccli. VII, 6). And again: The greater you are, the more you should humble yourself, and in the sight of the Lord you will find favor (Ibid. III, 29). And again: They have made you a leader, do not be exalted, but be among them as one of them (Eccli. XXXII, 1). Thus the Apostle says that he is like a little child and a nursing infant among the disciples (I Cor. III). And that which follows: You were eating milk, and were clothed with wool, speaks metaphorically of the shepherds to the princes, of whom it is written elsewhere: Who devour my people like bread (Ps. LII, 5). Understand all food in milk: in wool, the various variety of garments. But when it is said: And you killed the fat, it speaks of the rich in the people, whom the wicked princes are said to slay in the churches, while they preach to them, and dare not rebuke their vices. Concerning whom the prophet also says: 'My people, who call you blessed, deceive you and undermine the path of your feet' (Isaiah 3:12). Concerning whom also James speaks (James 2:3), that when they enter, they are honored with precious clothing and a gold ring, and to the holy poor it is said: 'But you, sit on a stool, or on the ground, or stand.' They do not strengthen or consolidate what is weak. And Paul also speaks: Receive the weak (Rom. XIV, 1). And: receive the weak in faith. And: Many among you are weak and sick. To whom divine speech is sent, about which it is written in the Psalms: He sent his word, and healed them, and delivered them from their destructions (Ps. CV, 10). And he says that what is broken is not bound: not considering mortal wounds in the people, such as adultery, murder, sacrilege. And they do not bring back what has been rejected or what they have seen to be in error, allowing them to be deceived by heretics. And they do not seek what has been lost, not desiring to save those who are perishing, but rather to devour those who are in the Churches: but they command them with severity and with power, which properly belongs to the superciliousness of the bishops, namely, those who disgrace the dignity of their name by their actions and assume pride in humility, so that they consider themselves to have gained honor, not burden: and they strive to oppress anyone in the Church whom they see as powerful and as having the word of God. Where in the Septuagint it is written: And what was by chance, you afflicted with labor. And the people of God was dispersed, either by vices or by the error of heretics: because there was no good shepherd who would lay down his life for the sheep: but all were mercenaries, who only considered their own profit from the flocks, and when they saw a wolf, they fled. By their negligence, the flock of the Lord is devoured by the beasts of the field, of which it is written: You have set darkness, and it became night: in it all the beasts of the field shall pass, the lion's whelps roaring, that they may snatch and seek food from God (Ps. 103:20-21). And they are scattered and wander on all the mountains, which rise up against the knowledge of God, and on every lofty hill, which through heretical pride despise the simplicity of the Church. And they are scattered over the whole face of the earth, seeking earthly things, not heavenly. And there was no one who would seek or lead them back, because they are occupied with pleasures and do not care for the losses of the Lord's flock. Therefore, the word of the Lord is addressed to the wicked shepherds, because they have done these things that I have explained above, and which are enumerated a second time: Behold, I myself will come to the shepherds and seek my flock from their hand, for it is expedient that the millstone of the donkey be tied around their neck (Matthew 18), rather than they cause the least scandal to my people. And this will be their punishment or rather the greatest punishment, that they shall no longer pasture my flock: lest under the excuse of feeding the sheep they feed on themselves, and gather riches: And I will deliver my people from their mouth. I will require, says the Lord, from their hand, and I will deliver from their mouth what is devoured by greedy jaws. But when He shall require the sheep, He will visit them as if they were sick and emaciated, and scattered by the negligence of the shepherds: and He will deliver from all places in the day of the cloud and darkness, of which also Joel speaks: The day of the Lord is near, and it is the day of darkness and gloom, and the day of clouds and mist (Joel. II, 1, 2). Then they shall be brought out from the lands, to be brought into their own land, which is the land of the living: and he himself shall feed them in the mountains of Israel, of which David speaks: I have lifted up my eyes to the mountains, from whence shall come my help (Ps. CXX, 1). And not only in the mountains, but in the rivers, and in all the seats of the earth, in fertile pastures, and on the high mountain, of which Isaiah and Micah prophesy more fully (Isa. II; Mic. IV, VII): or in the high mountains of Israel. There they will rest in green pastures, and they will say: The Lord feeds me, and nothing will be lacking to me; he has placed me there in the place of pasture. He has led me forth above the waters of refreshment (Ps. 22:1-2). And they will be fed in the richest pastures on the mountains of Israel. It is an endless promise and hope of blessedness, when the Lord himself promises, saying: I will feed my sheep, and I will never commit them to evil shepherds, and I will make them lie down, says the Lord God, so that they may rest in the bosom of Abraham, Isaac, and Jacob. Then what was lost among the peoples of the nations will be sought after, and what had wandered in the persuasion of heretics will be brought back, and what was broken will be bound up, and what was crushed and weak will be strengthened, so that what is written may be fulfilled: He heals their infirmities and binds up their wounds (Psalm 147:3). For a broken and humbled heart, God will not despise (Psalm 51:19). Therefore, even the holy one says: Heal me, O Lord, for my bones are troubled (Psalm 6:2). And in the thirty-seventh Psalm (Verse 4) the penitent says: There is no peace in my bones because of the face of my sins: and what is fat, he says, I will keep: lest it be devoured by beasts. And he will feed his sheep in judgment, knowing to which sheep what pastures are owed. For there are many mansions with the Father (John XIV). And: The Father does not judge anyone: but he has given all judgment to the Son (Ibid., V). But these things he spoke against the shepherds: now he speaks to the sheep, that is, to the people: and to the flock of both kinds of livestock, that is, the sheep and the goats: and not only to the sheep and goats, but also to the rams and the bucks, who are the leaders in the flocks, to whom he says: Was it not enough for you to feed on the good pastures of the Scriptures? But in addition, you were trampling on the remnants of your pastures with your feet. And while you were drinking the purest waters of God's teachings, you were disturbing the remaining waters with your feet, so that my people would eat and drink trampled pastures and tainted waters because of your fault, which in itself was good but became corrupted and violated. Indeed, this is what all heretics do, they pick apart the words of the Scriptures and, to the best of their ability, stain them. But even the ecclesiastical men who do not preserve the truth of the doctrines, but instead fabricate them from their own hearts, and hold their presumption as a teacher, are held captive by a similar error. When they persuade the people that the things they invent are true, and when they incite applause and cheers in a theatrical manner, they become forgetful of their own ignorance, and with raised eyebrows, weighing their words, and brandishing them, they assume the authority of teachers for themselves. Let us therefore see what judgment there is between one flock and another: and by what judgment the good and true shepherd, who has received all judgment from the Father, may judge them. Behold, he says, I myself judge between the fat flock and the lean, or between the strong and the weak. For the strong push and butt the weak with their sides and shoulders, and they fan them with their horns, not knowing that the bull should be punished by the law of the horn (Exodus 21). But they keep pushing on the sides, and they fan with their horns until they scatter and drive the sheep outside. For the pride of the ancestors and the injustice of the leaders, they are frequently driven out of the Church, so that they may be scattered by the Lord, whom He Himself saved. But the Lord will not let them continue to plunder, and He will judge between sheep and sheep: not between the names of dignitaries, by which the leaders swell with pride; but between man and man, according to what each servant of the Lord is. Then He will raise up one shepherd, who says in the Gospel: I am the good shepherd (John 10:11); His servant David according to what form of a servant He deigned to assume (Philippians 2); who is interpreted as 'mighty by hand'. He Himself will pasture them, and the Lord will be their God, either the Son and the Father, or certainly the shepherd according to assumed flesh: But the Lord, and God, according to the Word which was in the beginning with God. That David, as the rational animal advances in the flock, will by no means be called a shepherd, but rather a prince among them, about whom it is written: But there is one among you whom you do not know (John 1:26). Then he will make a covenant of peace with them, not of war or discord, for his dwelling place is in peace (Psalm 75), but the peace of Christ, which surpasses all understanding (Philippians 4), who says: My peace I give to you: my peace I leave with you (John 14, 27). And he will cause the most harmful creatures to cease from the earth, vices, or disturbances, by which human souls are tormented: or opposing powers, by which they are attacked. And those who dwell in the wilderness shall sleep securely in the forests. For the Lord will reveal the hidden places of the woods, and in His temple all shall declare glory (Ps. 28:9). And with the beasts driven away and the land reduced to solitude, those who sleep securely shall say: The Lord is my light and my salvation, whom shall I fear (Ps. 26:1)? And He will place them, who sleep securely, around His mountain or hill, and they shall receive blessings. Then he will give rain in its season, and there will be rain of blessings, which he promises in the blessings of Deuteronomy (Deut. XXVIII). And he will give, it is said, the tree of life, of which it is written in Genesis (Genes. II): and the tree of wisdom, of which it is said, It is a tree of life to all who take hold of it (Prov. III, 18). And he will give its fruit, when the earth also gives its fruit: whether it be the trees of the regions, a great multitude of the saints. And the earth will give its fruit: for truth has arisen from the earth (Ps. 84, 12). And they shall be in their land without fear, or in the hope of peace, in the land of the living, in the land of the meek, of whom it is written: Blessed are the meek; for they shall possess the land (Matt. 5, 4): so that they may know by the happiness of all things that He is the Lord: when He has broken the chains, or the iron circle of their yoke, with which they were oppressed as if by a most severe power, and has freed them from the hand of those who held them in power or afflicted them with servitude. For everyone is a slave of whoever conquers them. And they will no longer be a prey to demonic nations; nor will the beasts of the earth devour those of whom we have spoken: but they will dwell confidently without any fear, according to the above explanation. And I will raise up for them a named offspring, or a planting of peace, which is spoken of in the Gospel: I am the true vine (John 15:1). And they will no longer be diminished by hunger on the earth. Therefore, hunger is on earth: the hunger to hear the word of God, which, under a good shepherd and a named branch, and celebrated in the speech of all, and the planting of peace, will never be on earth; nor will they be subjected any longer to the reproaches of the nations, saying: Where is their God (Psalm 113, 10)? And after all this, it is known that not only is He the Lord, as He Himself had said before, but with the addition that He is the Lord of all and truly their God, with those who says in the Gospel to the Apostles: Behold, I am with you always, even unto the end of the world (Matthew 28, 20). But when He Himself shall be their Lord God, then they shall also be His people, not anyone, but those who have merited to be called the house of Israel. And so that we may not think that all that has been said pertains to shepherds and goats and rams, He solves the riddle, or rather the metaphor, and states more plainly: But you are My sheep, and you, men, are the sheep of My pasture. Therefore, every divine word is for human beings, to whom He says: I am the Lord your God, says the Lord God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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