Ezekiel · Chapter 34

Verse 1. The word of the Lord came unto me, saying — It is probable that this prophecy immediately followed the preceding; and that at, or immediately after, the arrival of the news that Jerusalem was conquered, the prophet was commissioned to speak of the tyranny and carelessness of the governors and teachers, and to point out their negligence as a principal cause of the incredulity and wickedness of the people. Thus the transition appears to be natural, and the connection close, between this prophecy and the foregoing one, as also between the beginning of this prophecy and its conclusion. For considering that, in parts at least, the people suffered for the faults of the shepherds, mercy now urged the prophet to declare, from God, that he would judge between them, save the flock, and set up one shepherd over them, who should feed them, even his servant David.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

V. 2. The shepherds-The rulers of the people kings, magistrates, and princes; as also priests, and prophets. Of Israel-The two tribes, and the few out of the ten that adhere to the house of David. That feed-Contrive their own ease, advantage, and honour.

Verse 2. Prophesy against the shepherds of Israel] The shepherds include, first, the priests and Levites; secondly, the kings, princes, and magistrates. The flock means the whole of the people. The fat and the wool, the tithes and offerings, the taxes and imposts. The reprehensible feeding and clothing with these, as to the priests and Levites, the using these tithes and offerings, not to enable them the better to fulfil the work of the ministry, but to pamper their own bodies, and support them in an idle voluptuous life; and in reference to the state, the employing the taxes and imposts, not for the support and administration of justice and good government, but to subsidize heathen powers, and maintain their own luxury and idolatrous prodigality.

Verse 2. Prophesy against the shepherds of Israel — The word shepherd, in the prophetical writings, comprehends both civil and ecclesiastical governors. See notes on Isaiah 56:11; Jeremiah 2:8. Other writers also use the same expression; princes being called shepherds of their people, as well as those who have the immediate care of their souls: see Psalm 78:71, 72. Thus Homer calls Agamemnon, Poimenalawn, the shepherd of the people. And as the threatenings here denounced extend to all sorts of governors, so the several sins of the princes, priests, and prophets are reproved, Ezekiel 22:25, &c. Wo to the shepherds of Israel that feed themselves — That regard their own profit and advantage, not the good of the people committed to their charge. The beauty of the original, µtwa µy[r wyh rca y[r, may be expressed in Latin or Greek, though not in English: — pastoribus qui pascunt semet ipsos: toiv poimesin oi poimainousin sautouv. Plato, in the first book of his Commonwealth, describing the office of a magistrate, saith, “He should look upon himself as sustaining the office of a shepherd, that makes it his chief business to take care of his flock; not as if he were going to a feast to fill himself and satiate his appetite, or to a market to make what gain he can to himself.” Eusebius, in his twelfth book De Preparatione Evangelica, chap. 44., hath transcribed the whole passage, as an exact parallel to this place of Ezekiel. See Lowth.

Verse 2. Woe to the shepherds of Israel. The character of the pastors which follow, distinguishes the industrious from the idle shepherds: the words apply to magistrates and ministers. A magistrate, says Plato in his republic, should regard himself as sustaining the office of a shepherd, who makes the care of the flock his chief profession, and not as a man who goes to a feast to indulge in appetite, or to a market for gain.—From Eusebius. See on Isaiah 56:11.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

V. 3. Ye kill-You contrive methods, to take first the life, and next the estate of the well-fed, the rich and wealthy. But-You take care to lead, protect, provide for, and watch over them.

Verse 3. Ye eat the fat] I think bljh hacheleb should be translated the milk; and so most of the Versions understand it. Or they lived on the fat sheep, and took the wool of all.

“The priests,” says Calmet, “ate the tithes, the first-fruits, and the offerings of the people; the princes received the tributes and imposts; and instead of instructing and protecting them, the latter took away their lives by the cruelties they practiced against them: the former destroyed their souls by the poison of their doctrine, and by their bad example. The fat sheep point out the rich, to whom these pastors often disguised the truth, by a cruel condescension and complaisance.”

Verses 3, 4. Ye eat the fat — Or, the milk, as the LXX. render it. The Hebrew words chalab, milk, and cheleb, fat, differ only in their points, so that the ancient versions take them promiscuously one for the other. These shepherds of the Lord’s flock, these civil and ecclesiastical rulers of the people, used their power over them, and exercised their offices, merely for their temporal advantage and emolument. “They exacted their tribute and taxes, their tithes and perquisites, with great earnestness; and they oppressed, and even destroyed the people, to enrich themselves: but they bestowed no pains to provide for the welfare of the state, or of the souls of those intrusted to them.” — Scott. Ye kill them that are fed — Ye take away the lives of the wealthy and substantial by unjust means, in order to enrich yourselves with their estates. But ye feed not the flock — Ye take no care for their benefit, temporal or spiritual. Ye are so ignorant that ye know not how to feed them, and ye are so indolent that ye will not take any pains to do it, and ye are so treacherous and unfaithful that ye never desired or designed it. The diseased — The weak and languishing; have ye not strengthened — With your help, counsel, or countenance. Ye have not applied proper remedies to the wants and necessities of those committed to your charge. The magistrates have not taken care to relieve the needy and defend the oppressed. The priests and the prophets have not been diligent in giving the people proper instructions, in rectifying the mistakes of those that were in error, in warning the unruly, or comforting the disconsolate. Neither have ye bound up that which was broken — Ye have not given relief to the afflicted and miserable: a metaphor taken from surgeons binding up wounds in order to cure them. Neither have ye brought again that which was driven away, &c. — Or, which was gone astray, as the word hjdn is translated, Deuteronomy 22:1. Ye have not, by your instructions and exhortations, endeavoured to reduce those who had wandered from the way of truth, or to reclaim those who were ready to perish in their sins; but with force and cruelty have ye ruled them — Have endeavoured to reduce and govern them by the rough methods of compulsion and cruelty, and not by the gentle way of reason and argument, longsuffering, meekness, and love; and your government over them has been exercised by tyranny and oppression, instead of justice, kindness, and beneficence.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

V. 4. The diseased-The weak and languishing. Bound up-Oppressors in the state, or church, broke many then, but these shepherds bound them not up.

Verse 4. The diseased have ye not strengthened] No person is fit for the office of a shepherd, who does not well understand the diseases to which sheep are incident, and the mode of cure. And is any man fit for the pastoral office, or to be a shepherd of souls, who is not well acquainted with the disease of sin in all its varieties, and the remedy for this disease, and the proper mode of administering it, in those various cases? He who does not know Jesus Christ as his own Saviour, never can recommend him to others. He who is not saved, will not save.

Neither have ye healed that which was sick] The prophet first speaks of the general disease; next, of the different kinds of spiritual infirmity. Neither have ye bound up that which was broken] If a sheep have broken a leg, a proper shepherd knows how to set the bones, and splint and bind it till the bones knit and become strong. And the skilful spiritual pastor knows, if one of the flock be overtaken in a fault, how to restore such. Those sudden falls, where there was not a strong propensity to sin, are, to the soul, as a broken bone to the body.

Neither have ye brought again] A proper shepherd loves his sheep: he feels interested for their welfare; he acquaints himself with them all, so that he knows and can distinguish each. He knows also their number, and frequently counts to see that none is missing; if one be lost or strayed, he goes immediately and seeks it; and as he is constantly on the watch, it cannot have strayed far before he is apprised of its absence from the flock; and the less it has strayed, the sooner it is found and brought back to the fold.

The shepherds of Israel knew nothing about their flock; they might have been diseased, infirm, bruised, maimed, their limbs broken, strayed, and lost; for they watched not over them. When they got fat sheep and wool for their table and their clothing, they regarded nothing else; as they considered the flock given them for their own use, and scarcely ever supposed that they were to give any thing in return for the milk and the wool.

But with force and with cruelty] Exacting tithes and dues by the strong arm of the law, with the most ungodly feeling; and with a cruelty of disposition that proved it was the fat and the wool they sought, and not the safety or comfort of the flock.

Verses 3, 4. Ye eat the fat — Or, the milk, as the LXX. render it. The Hebrew words chalab, milk, and cheleb, fat, differ only in their points, so that the ancient versions take them promiscuously one for the other. These shepherds of the Lord’s flock, these civil and ecclesiastical rulers of the people, used their power over them, and exercised their offices, merely for their temporal advantage and emolument. “They exacted their tribute and taxes, their tithes and perquisites, with great earnestness; and they oppressed, and even destroyed the people, to enrich themselves: but they bestowed no pains to provide for the welfare of the state, or of the souls of those intrusted to them.” — Scott. Ye kill them that are fed — Ye take away the lives of the wealthy and substantial by unjust means, in order to enrich yourselves with their estates. But ye feed not the flock — Ye take no care for their benefit, temporal or spiritual. Ye are so ignorant that ye know not how to feed them, and ye are so indolent that ye will not take any pains to do it, and ye are so treacherous and unfaithful that ye never desired or designed it. The diseased — The weak and languishing; have ye not strengthened — With your help, counsel, or countenance. Ye have not applied proper remedies to the wants and necessities of those committed to your charge. The magistrates have not taken care to relieve the needy and defend the oppressed. The priests and the prophets have not been diligent in giving the people proper instructions, in rectifying the mistakes of those that were in error, in warning the unruly, or comforting the disconsolate. Neither have ye bound up that which was broken — Ye have not given relief to the afflicted and miserable: a metaphor taken from surgeons binding up wounds in order to cure them. Neither have ye brought again that which was driven away, &c. — Or, which was gone astray, as the word hjdn is translated, Deuteronomy 22:1. Ye have not, by your instructions and exhortations, endeavoured to reduce those who had wandered from the way of truth, or to reclaim those who were ready to perish in their sins; but with force and cruelty have ye ruled them — Have endeavoured to reduce and govern them by the rough methods of compulsion and cruelty, and not by the gentle way of reason and argument, longsuffering, meekness, and love; and your government over them has been exercised by tyranny and oppression, instead of justice, kindness, and beneficence.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

V. 5. No shepherd-No vigilant, faithful shepherd. Became meat-Were made a prey of, and devoured by all their neighbours.

Verse 5. And they were scattered] There was no discipline kept up; and the flock, the Church, became disorganized, and separated from each other, both in affection and fellowship. And the consequence was, the grievous wolves, false and worldly interested teachers, seized on and made a prey of them. Of the communion of saints such shepherds know nothing, farther than that it makes a part of the common creed.

Verses 5, 6. And they were scattered, &c. — Driven into other parts of the land, or into other countries, by the severity, exactions, and oppressions of their rulers. Because there is no shepherd — No one worthy of the name of a shepherd; none that cared for or properly watched over and fed the flock. And they became meat to all the beasts of the field — They were made a prey to, and were spoiled by, their enemies, temporal and spiritual. My sheep wandered through all the mountains — As silly sheep, when there is no one to look after them, wander from one mountain and hill to another; so my thoughtless and infatuated people, disregarded and neglected, or treated with cruelty by those that should have protected and guided them, have manifested their ignorance and folly in following various species of idolatry, and in forming to themselves religions after their own imaginations, full of superstition and impiety. And none did search or seek after them — Their priests and princes were so far from calling them back from these wanderings, that they were the first to follow them; nay, and even to go before, and set them the example.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

Verse 6. My sheep wandered through all the mountains] They all became idolaters, and lost the knowledge of the true God. And could it be otherwise while they had such pastors?

“Himself a wanderer from the narrow way;

His silly sheep, no wonder that they stray!”

Reader, if thou be a minister, a preacher, or a person in holy orders, or pretended holy orders, or art one pretending to holy orders, look at the qualifications of a good shepherd as laid down by the prophet.

1. He professes to be a shepherd, and to be qualified for the office.

2. In consequence he undertakes the care of a flock. This supposes that he believes the great Bishop of souls has called him to the pastoral office; and that office implies that he is to give all diligence to save the souls of them that hear him.

HIS QUALIFICATIONS

1. He is skilful; he knows the disease of sin and its consequences; for the Eternal Spirit, by whom he is called, has convinced him of sin, of righteousness, and of judgment.

2. He knows well the great remedy for this disease, the passion and sacrificial death of the Lord Jesus Christ.

3. He is skilful, and knows how to apply this remedy.

4. The flock over which he watches is, in its individuals, either,—1. Healthy and sound. 2. Or, in a state of convalescence, returning to health.

3. Or, still under the whole power of the general disease. 4. Or, some are dying in a state of spiritual weakness. 5. Or, some are fallen into sin, and sorely bruised and broken in their souls by that fall. 6. Or, some have been driven away by some sore temptation or cruel usage. 7. Or, some have wandered from the flock, are got into strange pastures, and are perverted by erroneous doctrines. Or, 8. Some wolf has got among them, and scattered the whole flock. Now, the true shepherd, the pastor of God’s choosing, knows—

1. How to keep the healthy in health; and cause them to grow in grace, and in the knowledge of Jesus Christ.

2. How to nourish, feed, and care for the convalescent, that they may be brought into a state of spiritual soundness.

3. How to reprove, instruct, and awaken those who are still under the full power of the disease of sin.

4. How to find out and remove the cause of all that spiritual weakness of which he sees some slowly dying.

5. How to deal with those who have fallen into some scandalous sin, and restore them from their fall.

6. How to find out and turn aside the sore temptation or cruel usage by which some have been driven away.

7. How to seek and bring back to the fold those who have strayed into strange pastures, and have had their souls perverted by erroneous doctrines; and knows also how, by a godly discipline, to preserve him in the flock, and keep the flock honourably together.

8. How to oppose, confound, and expel the grievous wolf, who has got among the flock, and is scattering them from each other, and from God. He knows how to preach, explain, and defend the truth. He is well acquainted with the weapons he is to use, and the spirit in which he is to employ them.

In a word, the true shepherd gives up his life to the sheep; spends and is spent for the glory of God; and gives up his life for the sheep, in defence of them, and in labouring for their welfare. And while he is thus employed, it is the duty of the flock to feed and clothe him; and see that neither he nor his family lack the necessaries and conveniencies of life. The labourer is worthy of his meat. He who does not labour, or, because of his ignorance of God and salvation, cannot labour, in the word and doctrine, deserves neither meat nor drink; and if he exact that by law, which he has not honestly earned by a proper discharge of the pastoral function, let him read this chapter, and learn from it what a fearful account he shall have to give to the chief Shepherd at the great day; and what a dreadful punishment shall be inflicted on him, when the blood of the souls lost through his neglect or inefficiency is visited upon him! See Clarke’s notes on “Ezekiel 3:17”, &c.

Verses 5, 6. And they were scattered, &c. — Driven into other parts of the land, or into other countries, by the severity, exactions, and oppressions of their rulers. Because there is no shepherd — No one worthy of the name of a shepherd; none that cared for or properly watched over and fed the flock. And they became meat to all the beasts of the field — They were made a prey to, and were spoiled by, their enemies, temporal and spiritual. My sheep wandered through all the mountains — As silly sheep, when there is no one to look after them, wander from one mountain and hill to another; so my thoughtless and infatuated people, disregarded and neglected, or treated with cruelty by those that should have protected and guided them, have manifested their ignorance and folly in following various species of idolatry, and in forming to themselves religions after their own imaginations, full of superstition and impiety. And none did search or seek after them — Their priests and princes were so far from calling them back from these wanderings, that they were the first to follow them; nay, and even to go before, and set them the example.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

Verse 7. Therefore, ye shepherds, (ye bad and wicked shepherds,) hear the word of the Lord] In the preceding character of the good shepherd the reader will find, by reversing the particulars, the character of a bad shepherd; and therefore I may be excused from entering into farther detail.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

Verse 10. I will—cause them to cease from feeding the flock] God, in this country, unpriested a whole hierarchy who fed not the flock, but ruled them with force and cruelty; and he raised up a new set of shepherds better qualified, both by sound doctrine and learning, to feed the flock. Let these be faithful, lest God cause them to cease, and raise up other feeders.

Verse 10. Thus saith the Lord, Behold, I am against the shepherds — They have made me their enemy by their negligence and abuse of their power, and I will appear and act as such. They have been enemies to my sheep, though pretending to be their shepherds; I will be an open enemy to them; and will require my flock at their hands — I will require a severe account from their kings and princes, their priests and prophets, of the damage my people have sustained through their ill management; and I will deprive them of the honour, pre-eminence, and advantage of which they have made such an ill use.

1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (verse 5, LXX.) were scattered and becoming a prey to wild beasts (surrounding nations). The shepherds of Israel — like the contemporary heathen kings who loved to call themselves “shepherds” in their inscriptions — have not cared for the sick or lame, but “with rigor have ye ruled over them” (verse 4, R.V.). The term shepherd is used often elsewhere in the Old Testament, generally with reference to civil rulers (1 Kings 22:17; Isaiah 13:20; 56:11; Psalm 78:71; Jeremiah 23:1-6). Particularly compare Jeremiah 23:1-4, and Teaching of the Apostles, ix, p. 4.

Verses 11-16. Behold, I, even I, will search my sheep — I myself will recall them from their wanderings into the right way; and will seek them out — Hebrew, µytdqb, I will seek them early, or, seek them in the morning. As a shepherd seeketh out his flock — With the greatest care and diligence; as he gathers them together, counts them, brings them to the fold, observes what they have suffered, and, if lame or torn, binds up and heals them, and provides pasture for them; so will I seek out my sheep, &c. — 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 his flock into his own hands, rather than it should be deprived of any kindness he had designed for it. The under shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but he abides faithful. And deliver them out of all places where they have been scattered — Will bring them home from their several dispersions, whither they have been driven; in the cloudy and dark day — Hebrew, lpr[w ˆn[ µwyb, in the day of clouds and darkness; in the dark and dismal time of the destruction of their country. And will bring them out from the people — This prophecy primarily respected their restoration from captivity in Babylon, and was in part at least fulfilled when so many thousands of them returned to their own land under the conduct of Zerubbabel, Ezra, and others. It seems, however, to look still further, even to the general restoration of the whole Jewish nation from their present wide dispersion over the whole world, which restoration most of the prophets foretel shall be effected in the latter days. But there is no need to confine this promise wholly to the Jews; when those, in any age or nation, 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 are again collected and united upon the ceasing of persecution; and when the churches have rest and liberty, then this prediction has a true accomplishment. I will feed them in a good pasture — I will supply all their wants, and make ample provision for the support both of their natural and spiritual life. Upon the high mountains of Israel shall their fold be — There shall they have fixed habitations upon their return, and there shall they rest in safety. There shall they lie in a good fold, &c. — These expressions denote both plenty and security. But I will destroy the fat and the strong — Those who oppress and tyrannise over the weak. I will feed them with judgment — I will judge, chastise, and punish them.

11-16. Jehovah himself is the Good Shepherd (compare Psalm 23; Matthew 9:36; John 10:1-16) who will feed his flock and make them lie down in good pastures, and will care tenderly for the sick and those whose bones have been broken, and “will keep the fat and the strong” (verse 16, LXX.), and bring them all back to the home land in peace — excepting such as have fattened upon their brothers’ calamity; these he will feed “in judgment.”

V. 12. In the cloudy and dark day-In the time of general distress.

Verse 12. Cloudy and dark day.] Times of general distress and persecution; in such times the shepherd should be especially watchful.

Verses 11-16. Behold, I, even I, will search my sheep — I myself will recall them from their wanderings into the right way; and will seek them out — Hebrew, µytdqb, I will seek them early, or, seek them in the morning. As a shepherd seeketh out his flock — With the greatest care and diligence; as he gathers them together, counts them, brings them to the fold, observes what they have suffered, and, if lame or torn, binds up and heals them, and provides pasture for them; so will I seek out my sheep, &c. — 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 his flock into his own hands, rather than it should be deprived of any kindness he had designed for it. The under shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but he abides faithful. And deliver them out of all places where they have been scattered — Will bring them home from their several dispersions, whither they have been driven; in the cloudy and dark day — Hebrew, lpr[w ˆn[ µwyb, in the day of clouds and darkness; in the dark and dismal time of the destruction of their country. And will bring them out from the people — This prophecy primarily respected their restoration from captivity in Babylon, and was in part at least fulfilled when so many thousands of them returned to their own land under the conduct of Zerubbabel, Ezra, and others. It seems, however, to look still further, even to the general restoration of the whole Jewish nation from their present wide dispersion over the whole world, which restoration most of the prophets foretel shall be effected in the latter days. But there is no need to confine this promise wholly to the Jews; when those, in any age or nation, 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 are again collected and united upon the ceasing of persecution; and when the churches have rest and liberty, then this prediction has a true accomplishment. I will feed them in a good pasture — I will supply all their wants, and make ample provision for the support both of their natural and spiritual life. Upon the high mountains of Israel shall their fold be — There shall they have fixed habitations upon their return, and there shall they rest in safety. There shall they lie in a good fold, &c. — These expressions denote both plenty and security. But I will destroy the fat and the strong — Those who oppress and tyrannise over the weak. I will feed them with judgment — I will judge, chastise, and punish them.

Ver. 12. As a shepherd seeketh out his flock, scattered and dispersed by the calamities of war, so will I seek out my sheep. We are his people, and the sheep of his pasture. The Lord’s portion is his people, Jacob is the lot of his inheritance. He extended his particular care to the captive jews. None of the conquered nations of western Asia, were restored with munificence like the jews. He calls them his people, his sheep, his children. In all their afflictions, he was himself afflicted, and the angel of his presence saved them. Isaiah 63:9.

11-16. Jehovah himself is the Good Shepherd (compare Psalm 23; Matthew 9:36; John 10:1-16) who will feed his flock and make them lie down in good pastures, and will care tenderly for the sick and those whose bones have been broken, and “will keep the fat and the strong” (verse 16, LXX.), and bring them all back to the home land in peace — excepting such as have fattened upon their brothers’ calamity; these he will feed “in judgment.”

Verse 13. I will—feed them upon the mountains] When I bring back the people from their captivity, I will raise up to them a holy and diligent priesthood, who shall in all places give them sound instruction. But this, and some of the following promises, belong to the Christian Church, as we shall find below.

Verses 11-16. Behold, I, even I, will search my sheep — I myself will recall them from their wanderings into the right way; and will seek them out — Hebrew, µytdqb, I will seek them early, or, seek them in the morning. As a shepherd seeketh out his flock — With the greatest care and diligence; as he gathers them together, counts them, brings them to the fold, observes what they have suffered, and, if lame or torn, binds up and heals them, and provides pasture for them; so will I seek out my sheep, &c. — 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 his flock into his own hands, rather than it should be deprived of any kindness he had designed for it. The under shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but he abides faithful. And deliver them out of all places where they have been scattered — Will bring them home from their several dispersions, whither they have been driven; in the cloudy and dark day — Hebrew, lpr[w ˆn[ µwyb, in the day of clouds and darkness; in the dark and dismal time of the destruction of their country. And will bring them out from the people — This prophecy primarily respected their restoration from captivity in Babylon, and was in part at least fulfilled when so many thousands of them returned to their own land under the conduct of Zerubbabel, Ezra, and others. It seems, however, to look still further, even to the general restoration of the whole Jewish nation from their present wide dispersion over the whole world, which restoration most of the prophets foretel shall be effected in the latter days. But there is no need to confine this promise wholly to the Jews; when those, in any age or nation, 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 are again collected and united upon the ceasing of persecution; and when the churches have rest and liberty, then this prediction has a true accomplishment. I will feed them in a good pasture — I will supply all their wants, and make ample provision for the support both of their natural and spiritual life. Upon the high mountains of Israel shall their fold be — There shall they have fixed habitations upon their return, and there shall they rest in safety. There shall they lie in a good fold, &c. — These expressions denote both plenty and security. But I will destroy the fat and the strong — Those who oppress and tyrannise over the weak. I will feed them with judgment — I will judge, chastise, and punish them.

11-16. Jehovah himself is the Good Shepherd (compare Psalm 23; Matthew 9:36; John 10:1-16) who will feed his flock and make them lie down in good pastures, and will care tenderly for the sick and those whose bones have been broken, and “will keep the fat and the strong” (verse 16, LXX.), and bring them all back to the home land in peace — excepting such as have fattened upon their brothers’ calamity; these he will feed “in judgment.”

Verses 11-16. Behold, I, even I, will search my sheep — I myself will recall them from their wanderings into the right way; and will seek them out — Hebrew, µytdqb, I will seek them early, or, seek them in the morning. As a shepherd seeketh out his flock — With the greatest care and diligence; as he gathers them together, counts them, brings them to the fold, observes what they have suffered, and, if lame or torn, binds up and heals them, and provides pasture for them; so will I seek out my sheep, &c. — 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 his flock into his own hands, rather than it should be deprived of any kindness he had designed for it. The under shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but he abides faithful. And deliver them out of all places where they have been scattered — Will bring them home from their several dispersions, whither they have been driven; in the cloudy and dark day — Hebrew, lpr[w ˆn[ µwyb, in the day of clouds and darkness; in the dark and dismal time of the destruction of their country. And will bring them out from the people — This prophecy primarily respected their restoration from captivity in Babylon, and was in part at least fulfilled when so many thousands of them returned to their own land under the conduct of Zerubbabel, Ezra, and others. It seems, however, to look still further, even to the general restoration of the whole Jewish nation from their present wide dispersion over the whole world, which restoration most of the prophets foretel shall be effected in the latter days. But there is no need to confine this promise wholly to the Jews; when those, in any age or nation, 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 are again collected and united upon the ceasing of persecution; and when the churches have rest and liberty, then this prediction has a true accomplishment. I will feed them in a good pasture — I will supply all their wants, and make ample provision for the support both of their natural and spiritual life. Upon the high mountains of Israel shall their fold be — There shall they have fixed habitations upon their return, and there shall they rest in safety. There shall they lie in a good fold, &c. — These expressions denote both plenty and security. But I will destroy the fat and the strong — Those who oppress and tyrannise over the weak. I will feed them with judgment — I will judge, chastise, and punish them.

11-16. Jehovah himself is the Good Shepherd (compare Psalm 23; Matthew 9:36; John 10:1-16) who will feed his flock and make them lie down in good pastures, and will care tenderly for the sick and those whose bones have been broken, and “will keep the fat and the strong” (verse 16, LXX.), and bring them all back to the home land in peace — excepting such as have fattened upon their brothers’ calamity; these he will feed “in judgment.”

Verses 11-16. Behold, I, even I, will search my sheep — I myself will recall them from their wanderings into the right way; and will seek them out — Hebrew, µytdqb, I will seek them early, or, seek them in the morning. As a shepherd seeketh out his flock — With the greatest care and diligence; as he gathers them together, counts them, brings them to the fold, observes what they have suffered, and, if lame or torn, binds up and heals them, and provides pasture for them; so will I seek out my sheep, &c. — 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 his flock into his own hands, rather than it should be deprived of any kindness he had designed for it. The under shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but he abides faithful. And deliver them out of all places where they have been scattered — Will bring them home from their several dispersions, whither they have been driven; in the cloudy and dark day — Hebrew, lpr[w ˆn[ µwyb, in the day of clouds and darkness; in the dark and dismal time of the destruction of their country. And will bring them out from the people — This prophecy primarily respected their restoration from captivity in Babylon, and was in part at least fulfilled when so many thousands of them returned to their own land under the conduct of Zerubbabel, Ezra, and others. It seems, however, to look still further, even to the general restoration of the whole Jewish nation from their present wide dispersion over the whole world, which restoration most of the prophets foretel shall be effected in the latter days. But there is no need to confine this promise wholly to the Jews; when those, in any age or nation, 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 are again collected and united upon the ceasing of persecution; and when the churches have rest and liberty, then this prediction has a true accomplishment. I will feed them in a good pasture — I will supply all their wants, and make ample provision for the support both of their natural and spiritual life. Upon the high mountains of Israel shall their fold be — There shall they have fixed habitations upon their return, and there shall they rest in safety. There shall they lie in a good fold, &c. — These expressions denote both plenty and security. But I will destroy the fat and the strong — Those who oppress and tyrannise over the weak. I will feed them with judgment — I will judge, chastise, and punish them.

Ver. 15. I will feed my flock. Augustine remarks here, (Tract. de pastoribus, caput 2.) The Lord does not say, I will appoint over them other good shepherds, who shall do this, but I will feed my sheep, and never commit them to the care of others. Else what would become of those who have idle shepherds? Christ is the great Shepherd and Bishop of our souls; and a shepherd who never slumbers, nor leaves his flock. The idle shepherds have trampled your pastures; they have scattered and slaughtered the sheep.

11-16. Jehovah himself is the Good Shepherd (compare Psalm 23; Matthew 9:36; John 10:1-16) who will feed his flock and make them lie down in good pastures, and will care tenderly for the sick and those whose bones have been broken, and “will keep the fat and the strong” (verse 16, LXX.), and bring them all back to the home land in peace — excepting such as have fattened upon their brothers’ calamity; these he will feed “in judgment.”

V. 16. The fat-The powerful and rich. I will feed-I will judge and punish them.

Verse 16. I will destroy the fat and the strong] I will destroy those cruel and imperious shepherds who abuse their authority, and tyrannize over the flock.

Verses 11-16. Behold, I, even I, will search my sheep — I myself will recall them from their wanderings into the right way; and will seek them out — Hebrew, µytdqb, I will seek them early, or, seek them in the morning. As a shepherd seeketh out his flock — With the greatest care and diligence; as he gathers them together, counts them, brings them to the fold, observes what they have suffered, and, if lame or torn, binds up and heals them, and provides pasture for them; so will I seek out my sheep, &c. — 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 his flock into his own hands, rather than it should be deprived of any kindness he had designed for it. The under shepherds may prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but he abides faithful. And deliver them out of all places where they have been scattered — Will bring them home from their several dispersions, whither they have been driven; in the cloudy and dark day — Hebrew, lpr[w ˆn[ µwyb, in the day of clouds and darkness; in the dark and dismal time of the destruction of their country. And will bring them out from the people — This prophecy primarily respected their restoration from captivity in Babylon, and was in part at least fulfilled when so many thousands of them returned to their own land under the conduct of Zerubbabel, Ezra, and others. It seems, however, to look still further, even to the general restoration of the whole Jewish nation from their present wide dispersion over the whole world, which restoration most of the prophets foretel shall be effected in the latter days. But there is no need to confine this promise wholly to the Jews; when those, in any age or nation, 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 are again collected and united upon the ceasing of persecution; and when the churches have rest and liberty, then this prediction has a true accomplishment. I will feed them in a good pasture — I will supply all their wants, and make ample provision for the support both of their natural and spiritual life. Upon the high mountains of Israel shall their fold be — There shall they have fixed habitations upon their return, and there shall they rest in safety. There shall they lie in a good fold, &c. — These expressions denote both plenty and security. But I will destroy the fat and the strong — Those who oppress and tyrannise over the weak. I will feed them with judgment — I will judge, chastise, and punish them.

11-16. Jehovah himself is the Good Shepherd (compare Psalm 23; Matthew 9:36; John 10:1-16) who will feed his flock and make them lie down in good pastures, and will care tenderly for the sick and those whose bones have been broken, and “will keep the fat and the strong” (verse 16, LXX.), and bring them all back to the home land in peace — excepting such as have fattened upon their brothers’ calamity; these he will feed “in judgment.”

V. 17. I judge-Between men and men, between the smaller and weaker, and the greater and stronger, as their different state requires I will do. The rams-Rulers, who also shalt be dealt with according to their behaviour.

Verse 17. And as for you, O my flock] After having spoken to the shepherds, he now addresses the flock.

I judge between cattle and cattle] Between false and true professors; between them that have only the form and them that have the power of godliness; between the backslider in heart and the upright man.

Verses 17, 19. As for you, O my flock — The prophet, having finished what he had to say to the shepherds, now delivers God’s message to the flock. God had before ordered him to speak tenderly to them, and to assure them of the mercy which he had in store for them. But now he is ordered to make a difference between some and others of them, to separate between the precious and the vile, and then to give them a promise of the Messiah, by whom this distinction would be effectually made; partly at his first coming, when for judgment he should come into this world, John 9:39; but completely at his second coming, when he shall, as it is here said, judge between cattle as a shepherd divides between the sheep and the goats, and shall set the sheep on his right hand and the goals on his left, Matthew 25:32, 33. Between the rams and the he-goats — The Hebrew, it seems, may be better rendered, Between the small cattle, and the cattle of rams and of he-goats, between the weak and the strong cattle; that is, between the rich and the poor, as the Chaldee Paraphrase explains the sense upon verse 20. Seemeth it a small thing unto you to have eaten up the good pasture? &c. — This reproof may be fitly applied to those of the rich and great, who take no care that the poor may enjoy the benefit of their superfluities, but will rather let them be thrown away and lost, than they will take the trouble of seeing them disposed of for the relief of those that stand in need. As for my flock, they eat that which ye have trodden, &c. — They are compelled to live upon the relics of what you have spoiled and destroyed.

17-22. The divine Shepherd will not permit the strong, proud rams and the fat he goats (the priests, the prophets, and the rulers) to drive away or take advantage of their weaker companions. They, too, are members of the flock, but they must be disciplined or restrained so that they shall not feed upon the pasture to the disadvantage of the weak. Deep waters (verse 18) — R.V., “clear waters.”

V. 18. But ye must tread down-You great ones, eat the fat, and sweet; and what you cannot eat, you waste and spoil. The deep waters-Which are sufficient for all.

Verse 18. Have eaten up the good pasture] Arrogate to yourselves all the promises of God, and will hardly permit the simple believer to claim or possess any token of God’s favour.

Ye must foul the residue with your feet?] Ye abuse God’s mercies; you consume much upon yourselves, and ye spoil more, on which the poor would have been glad to feed. There are some who would rather give food to their sporting dogs than to the poor around them, who are ready to starve, and who would be glad of the crumbs that fall from the table of those masters!

Verses 17, 19. As for you, O my flock — The prophet, having finished what he had to say to the shepherds, now delivers God’s message to the flock. God had before ordered him to speak tenderly to them, and to assure them of the mercy which he had in store for them. But now he is ordered to make a difference between some and others of them, to separate between the precious and the vile, and then to give them a promise of the Messiah, by whom this distinction would be effectually made; partly at his first coming, when for judgment he should come into this world, John 9:39; but completely at his second coming, when he shall, as it is here said, judge between cattle as a shepherd divides between the sheep and the goats, and shall set the sheep on his right hand and the goals on his left, Matthew 25:32, 33. Between the rams and the he-goats — The Hebrew, it seems, may be better rendered, Between the small cattle, and the cattle of rams and of he-goats, between the weak and the strong cattle; that is, between the rich and the poor, as the Chaldee Paraphrase explains the sense upon verse 20. Seemeth it a small thing unto you to have eaten up the good pasture? &c. — This reproof may be fitly applied to those of the rich and great, who take no care that the poor may enjoy the benefit of their superfluities, but will rather let them be thrown away and lost, than they will take the trouble of seeing them disposed of for the relief of those that stand in need. As for my flock, they eat that which ye have trodden, &c. — They are compelled to live upon the relics of what you have spoiled and destroyed.

17-22. The divine Shepherd will not permit the strong, proud rams and the fat he goats (the priests, the prophets, and the rulers) to drive away or take advantage of their weaker companions. They, too, are members of the flock, but they must be disciplined or restrained so that they shall not feed upon the pasture to the disadvantage of the weak. Deep waters (verse 18) — R.V., “clear waters.”

Verses 17, 19. As for you, O my flock — The prophet, having finished what he had to say to the shepherds, now delivers God’s message to the flock. God had before ordered him to speak tenderly to them, and to assure them of the mercy which he had in store for them. But now he is ordered to make a difference between some and others of them, to separate between the precious and the vile, and then to give them a promise of the Messiah, by whom this distinction would be effectually made; partly at his first coming, when for judgment he should come into this world, John 9:39; but completely at his second coming, when he shall, as it is here said, judge between cattle as a shepherd divides between the sheep and the goats, and shall set the sheep on his right hand and the goals on his left, Matthew 25:32, 33. Between the rams and the he-goats — The Hebrew, it seems, may be better rendered, Between the small cattle, and the cattle of rams and of he-goats, between the weak and the strong cattle; that is, between the rich and the poor, as the Chaldee Paraphrase explains the sense upon verse 20. Seemeth it a small thing unto you to have eaten up the good pasture? &c. — This reproof may be fitly applied to those of the rich and great, who take no care that the poor may enjoy the benefit of their superfluities, but will rather let them be thrown away and lost, than they will take the trouble of seeing them disposed of for the relief of those that stand in need. As for my flock, they eat that which ye have trodden, &c. — They are compelled to live upon the relics of what you have spoiled and destroyed.

17-22. The divine Shepherd will not permit the strong, proud rams and the fat he goats (the priests, the prophets, and the rulers) to drive away or take advantage of their weaker companions. They, too, are members of the flock, but they must be disciplined or restrained so that they shall not feed upon the pasture to the disadvantage of the weak. Deep waters (verse 18) — R.V., “clear waters.”

V. 20. I will judge-I will vindicate the poor. The fat cattle-The rich. The lean-The poor.

Verse 20. I will judge between the fat cattle and between the lean cattle.] Between the rich and the poor; those who fare sumptuously every day and those who have not the necessaries of life.

17-22. The divine Shepherd will not permit the strong, proud rams and the fat he goats (the priests, the prophets, and the rulers) to drive away or take advantage of their weaker companions. They, too, are members of the flock, but they must be disciplined or restrained so that they shall not feed upon the pasture to the disadvantage of the weak. Deep waters (verse 18) — R.V., “clear waters.”

Verses 21, 22. Because ye have thrust with side and shoulder, &c. — Have molested and vexed the poor and weak by your unjust and violent dealings; therefore will I save my flock — I will interpose, and rescue the poor of my people from violence and oppression. The reader will easily observe that the metaphors used in these verses are taken from two sorts of cattle, the one of the larger and stronger kind, the other of the smaller and weaker sort, which the larger ones are wont to thrust aside and push at with their horns.

17-22. The divine Shepherd will not permit the strong, proud rams and the fat he goats (the priests, the prophets, and the rulers) to drive away or take advantage of their weaker companions. They, too, are members of the flock, but they must be disciplined or restrained so that they shall not feed upon the pasture to the disadvantage of the weak. Deep waters (verse 18) — R.V., “clear waters.”

Verses 21, 22. Because ye have thrust with side and shoulder, &c. — Have molested and vexed the poor and weak by your unjust and violent dealings; therefore will I save my flock — I will interpose, and rescue the poor of my people from violence and oppression. The reader will easily observe that the metaphors used in these verses are taken from two sorts of cattle, the one of the larger and stronger kind, the other of the smaller and weaker sort, which the larger ones are wont to thrust aside and push at with their horns.

Ver. 22, 23. I will save my flock—and will set up one shepherd over them, even Christ the good shepherd. The Mazoretic Jews contend that this means Zerubbabel; but rabbi David says that the ancient jews understood it of the Messiah, of whom Zerubbabel was only a figure. Such also is the sense of all the christian fathers. “Behold the days come, saith the Lord, that shall burn as an oven, and all the bad shepherds, and all that do wickedly shall be as stubble.” Malachi 4:1. This shepherd must be Christ, because he lives with the flock throughout all ages.

17-22. The divine Shepherd will not permit the strong, proud rams and the fat he goats (the priests, the prophets, and the rulers) to drive away or take advantage of their weaker companions. They, too, are members of the flock, but they must be disciplined or restrained so that they shall not feed upon the pasture to the disadvantage of the weak. Deep waters (verse 18) — R.V., “clear waters.”

V. 23. One shepherd-Christ, the great good, chief, only shepherd, that laid down his life for his sheep. My servant David-The seed of David, the beloved one, who was typified by David, and is in other places called by his name, as Jeremiah 30:9 Ezekiel 37:24 Isaiah 37:35 Hosea 3:5. He shall feed-Do all the office of a good and faithful shepherd, and that for ever.

Verse 23. I will set up one Shepherd—my servant David] DAVID, king of Israel, had been dead upwards of four hundred years; and from that time till now there never was a ruler of any kind, either in the Jewish Church or state, of the name of David. This, then, must be some typical person; and from the texts marked in the margin we understand that Jesus Christ alone is meant, as both Old and New TESTAMENTS agree in this. And from this one Shepherd all Christian ministers must derive their authority to teach, and their grace to teach effectually.

By the kind providence of God it appears that he has not permitted any apostolic succession to be preserved, lest the members of his Church should seek that in an uninterrupted succession which must be found in the HEAD alone. The papists or Roman Catholics, who boast of an uninterrupted succession, which is a mere fable that never was and never can be proved, have raised up another head, the POPE. And I appeal to themselves, in the fear of God, whether they do not in heart and in speech trace up all their authority to him, and only compliment Christ as having appointed Peter to be the first bishop of Rome, (which is an utter falsity, for he was never appointed to such an office there, nor ever held such an office in that city, nor, in their sense, any where else;) and they hold also that the popes of Rome are not so much Peter’s successors as God’s vicars; and thus both God and Peter are nearly lost sight of in their papal enumerations. With them the authority of the Church is all in all; the authority of Christ is seldom mentioned.

Verses 23-25. And I will set up one Shepherd — That is, the Messiah, “the true Shepherd, who hath given himself this name both in the prophets and in the gospel, and who hath perfectly fulfilled all the duties, the characters whereof have been before described. He is called David, because he sprung from David according to the flesh; because he possessed eminently and really all those qualities which the Scriptures give to David as the type of the Messiah; and because he was the person in whom all the promises made to David were fulfilled. Though this prophecy was in a great measure completed when Christ, by the preaching of the gospel, gathered into one the children of God, among whom were many of the lost sheep of Israel, yet it will receive a further completion at the general conversion of the Jews.” — Calmet. I the Lord will be their God — I will renew my covenant with them, and receive them again into my protection. I will be a God all-sufficient for them, and they shall not, as formerly, have recourse to any other. And my servant David a prince among them — To reduce them to their allegiance, to receive their homage, and to reign over them, in them, and for them. Observe, reader, those, and those only, that have the Lord Jesus for their Prince, have the Lord Jehovah for their God. And I will make with them a covenant of peace — The covenant of grace is this covenant of peace; in it God is at peace with penitent and obedient believers, speaks peace to them, and assures them of peace with him, and of all good, even all the good they need to make them happy. This peace is through Jesus Christ, who hath procured it for us by his merits, and imparts it to us by his Spirit. He is the peace predicted by Micah 5:5. Peace to men was announced at his birth; his gospel is the gospel of peace, and he himself is the God and King of peace: in short, he it is who pacifieth all things and reconciles and unites in one Jews and Gentiles, God and man, heaven and earth. And I will cause the evil beasts to cease out of the land — Persecutors shall no more distress my church, nor infidels seduce them. They shall dwell safely in the wilderness, and sleep in the woods — They shall be perfectly safe, by night as well as by day, under my protection. He alludes to the circumstance of the eastern shepherds frequently lying abroad in the fields with their flocks during the night, without a tent to shelter them.

Ver. 22, 23. I will save my flock—and will set up one shepherd over them, even Christ the good shepherd. The Mazoretic Jews contend that this means Zerubbabel; but rabbi David says that the ancient jews understood it of the Messiah, of whom Zerubbabel was only a figure. Such also is the sense of all the christian fathers. “Behold the days come, saith the Lord, that shall burn as an oven, and all the bad shepherds, and all that do wickedly shall be as stubble.” Malachi 4:1. This shepherd must be Christ, because he lives with the flock throughout all ages.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

V. 24. My servant-Christ was in this great work his fathers servant, Isaiah 42:1.

Verse 24. I the Lord will be their God, and my Servant David a Prince] Here we find God and his Christ are all in all in his Church, and Jesus is still PRINCE among them; and to him the call and qualifications of all genuine pastors belong, and from him they must be derived. And he has blotted out what is called uninterrupted succession, that every Christian minister may seek and receive credentials from himself. Here is the grand reason why the uninterrupted succession cannot be made out. And here is the proof also that the Church that pretends to it, and builds upon it, must be a false Church; for it is founded on a falsity; an uninterrupted succession which does not exist either in history or in fact.

Verses 23-25. And I will set up one Shepherd — That is, the Messiah, “the true Shepherd, who hath given himself this name both in the prophets and in the gospel, and who hath perfectly fulfilled all the duties, the characters whereof have been before described. He is called David, because he sprung from David according to the flesh; because he possessed eminently and really all those qualities which the Scriptures give to David as the type of the Messiah; and because he was the person in whom all the promises made to David were fulfilled. Though this prophecy was in a great measure completed when Christ, by the preaching of the gospel, gathered into one the children of God, among whom were many of the lost sheep of Israel, yet it will receive a further completion at the general conversion of the Jews.” — Calmet. I the Lord will be their God — I will renew my covenant with them, and receive them again into my protection. I will be a God all-sufficient for them, and they shall not, as formerly, have recourse to any other. And my servant David a prince among them — To reduce them to their allegiance, to receive their homage, and to reign over them, in them, and for them. Observe, reader, those, and those only, that have the Lord Jesus for their Prince, have the Lord Jehovah for their God. And I will make with them a covenant of peace — The covenant of grace is this covenant of peace; in it God is at peace with penitent and obedient believers, speaks peace to them, and assures them of peace with him, and of all good, even all the good they need to make them happy. This peace is through Jesus Christ, who hath procured it for us by his merits, and imparts it to us by his Spirit. He is the peace predicted by Micah 5:5. Peace to men was announced at his birth; his gospel is the gospel of peace, and he himself is the God and King of peace: in short, he it is who pacifieth all things and reconciles and unites in one Jews and Gentiles, God and man, heaven and earth. And I will cause the evil beasts to cease out of the land — Persecutors shall no more distress my church, nor infidels seduce them. They shall dwell safely in the wilderness, and sleep in the woods — They shall be perfectly safe, by night as well as by day, under my protection. He alludes to the circumstance of the eastern shepherds frequently lying abroad in the fields with their flocks during the night, without a tent to shelter them.

Ver. 24. My servant David, that is, beloved, or by a metonymy which puts one name for another, Jesus Christ the son of David, and of the seed of Abraham. The ancient jews allowed that the Messiah was meant in this place. Zerubbabel was a pastor and a prince, but he did not do for Israel what is here promised.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

V. 25. A covenant-A covenant of promises, which contain, and shall bring peace, that is all good.

Verse 25. I will make with them a covenant of peace] The original is emphatic: שלום ברית להם וכרתי vecharatti lahem berith shalom, “And I will cut with them the peace covenant;” that is, a covenant sacrifice, procuring and establishing peace between God and man, and between man and his fellows. I need not tell the reader that the cutting refers to the ancient mode of making covenants. The blood was poured out; the animal was divided from mouth to tail, exactly in two; the divisions placed opposite to each other; the contracting parties entered into the space, going in at each end, and met in the middle, and there took the covenant oath. He is the Prince of peace, and through him come glory to God in the highest, and peace and good will to men upon earth. And will cause the evil beasts to cease] These false and ravenous pastors. Christ purges them out of his Church, and destroys that power by which they lorded it over God’s heritage.

Verses 23-25. And I will set up one Shepherd — That is, the Messiah, “the true Shepherd, who hath given himself this name both in the prophets and in the gospel, and who hath perfectly fulfilled all the duties, the characters whereof have been before described. He is called David, because he sprung from David according to the flesh; because he possessed eminently and really all those qualities which the Scriptures give to David as the type of the Messiah; and because he was the person in whom all the promises made to David were fulfilled. Though this prophecy was in a great measure completed when Christ, by the preaching of the gospel, gathered into one the children of God, among whom were many of the lost sheep of Israel, yet it will receive a further completion at the general conversion of the Jews.” — Calmet. I the Lord will be their God — I will renew my covenant with them, and receive them again into my protection. I will be a God all-sufficient for them, and they shall not, as formerly, have recourse to any other. And my servant David a prince among them — To reduce them to their allegiance, to receive their homage, and to reign over them, in them, and for them. Observe, reader, those, and those only, that have the Lord Jesus for their Prince, have the Lord Jehovah for their God. And I will make with them a covenant of peace — The covenant of grace is this covenant of peace; in it God is at peace with penitent and obedient believers, speaks peace to them, and assures them of peace with him, and of all good, even all the good they need to make them happy. This peace is through Jesus Christ, who hath procured it for us by his merits, and imparts it to us by his Spirit. He is the peace predicted by Micah 5:5. Peace to men was announced at his birth; his gospel is the gospel of peace, and he himself is the God and King of peace: in short, he it is who pacifieth all things and reconciles and unites in one Jews and Gentiles, God and man, heaven and earth. And I will cause the evil beasts to cease out of the land — Persecutors shall no more distress my church, nor infidels seduce them. They shall dwell safely in the wilderness, and sleep in the woods — They shall be perfectly safe, by night as well as by day, under my protection. He alludes to the circumstance of the eastern shepherds frequently lying abroad in the fields with their flocks during the night, without a tent to shelter them.

Ver. 25. I will make with them a covenant of peace, comprising all the glorious things spoken of the city of God, in the latter day; even the everlasting covenant, confirmed both to jews and gentiles. Isaiah 54:4, 5.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

V. 26. Them-My returned captives, The places-All the country. My hill-Jerusalem.

Verse 26. The shower to come down] The Holy Spirit’s influence. There shall be showers of blessing.] Light, life, joy, peace, and power shall be manifest in all the assemblies of Christ’s people.

Verses 26-28. I will make them and the places round about my hill a blessing — I will there give remarkable instances of my favour, and of the happiness which flows from it. God’s hill is the same with his holy mountain, mentioned Ezekiel 20:40, where see the note. There shall be showers of blessings — Blessings in great abundance, and of all sorts, temporal and spiritual, earthly and heavenly. The tree of the field shall yield her fruit — There shall be great fertility and plenty in every part of the land. The spiritual blessings of the gospel are often described under the emblems of fruitfulness and abundance. And they shall be safe in their land — In no danger of being invaded and enslaved, though their great plenty might be supposed to be a temptation to their neighbours to desire their land. And they shall know that I am the Lord — They shall indeed know that I, and I only, am the living and true God, and their God and Saviour; when I have broken the bands of their yoke — Those bands by which they had been brought down, and long held under oppression; had been made slaves, and used as such. The same expression is used of the deliverance of Israel out of Egypt, (Leviticus 26:13; Jeremiah 2:20,) their final restoration being represented as the greater deliverance of the two. And none shall make them afraid — The experience of my particular care over them, shall inspire them with that confidence in me which shall preserve them from all disquieting fears and anxieties.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

Verses 26-28. I will make them and the places round about my hill a blessing — I will there give remarkable instances of my favour, and of the happiness which flows from it. God’s hill is the same with his holy mountain, mentioned Ezekiel 20:40, where see the note. There shall be showers of blessings — Blessings in great abundance, and of all sorts, temporal and spiritual, earthly and heavenly. The tree of the field shall yield her fruit — There shall be great fertility and plenty in every part of the land. The spiritual blessings of the gospel are often described under the emblems of fruitfulness and abundance. And they shall be safe in their land — In no danger of being invaded and enslaved, though their great plenty might be supposed to be a temptation to their neighbours to desire their land. And they shall know that I am the Lord — They shall indeed know that I, and I only, am the living and true God, and their God and Saviour; when I have broken the bands of their yoke — Those bands by which they had been brought down, and long held under oppression; had been made slaves, and used as such. The same expression is used of the deliverance of Israel out of Egypt, (Leviticus 26:13; Jeremiah 2:20,) their final restoration being represented as the greater deliverance of the two. And none shall make them afraid — The experience of my particular care over them, shall inspire them with that confidence in me which shall preserve them from all disquieting fears and anxieties.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

Verses 26-28. I will make them and the places round about my hill a blessing — I will there give remarkable instances of my favour, and of the happiness which flows from it. God’s hill is the same with his holy mountain, mentioned Ezekiel 20:40, where see the note. There shall be showers of blessings — Blessings in great abundance, and of all sorts, temporal and spiritual, earthly and heavenly. The tree of the field shall yield her fruit — There shall be great fertility and plenty in every part of the land. The spiritual blessings of the gospel are often described under the emblems of fruitfulness and abundance. And they shall be safe in their land — In no danger of being invaded and enslaved, though their great plenty might be supposed to be a temptation to their neighbours to desire their land. And they shall know that I am the Lord — They shall indeed know that I, and I only, am the living and true God, and their God and Saviour; when I have broken the bands of their yoke — Those bands by which they had been brought down, and long held under oppression; had been made slaves, and used as such. The same expression is used of the deliverance of Israel out of Egypt, (Leviticus 26:13; Jeremiah 2:20,) their final restoration being represented as the greater deliverance of the two. And none shall make them afraid — The experience of my particular care over them, shall inspire them with that confidence in me which shall preserve them from all disquieting fears and anxieties.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

V. 29. A plant-The Messiah. The shame-The reproach.

Verse 29. I will raise up—a plant of renown] לשם [cm matta leshem, “a plantation to the name;” to the name of CHRIST. A Christian Church composed of men who are Christians, who have the spirit of Christ in them, and do not bear his name in vain. I believe the words might be applied to the Christian Church; but that Christ may be called a plant or plantation here,—as he is elsewhere called a branch and a rod, Isaiah 4:2; 11:1; so Jeremiah 23:5; 35:15,—is most probable. He is the Person of name, לשם leshem, JESUS; the Saviour, CHRIST; the Anointer, long spoken of before he was manifested in the flesh, and since the daily theme in the Church militant. It is he who hath loved us, and washed us from our sins in his own blood, no other name being given under heaven among men by which we can be saved; he who has a name above every name, and at whose name every knee shall bow; through whose name, by faith in his name, the diseased are healed; and in whose name all our prayers and supplications must be presented to God to make them acceptable. This is the Person of NAME!

They shall be no more consumed with hunger] For this glorious plant of name is the Bread of life; and this is broken in all the assemblies of his people where his name is properly proclaimed.

Verses 29, 30. And I will raise up for them a plant of renown — The Messiah, the branch from the root of David, so frequently foretold by the prophet. And they shall be no more consumed with hunger — But shall be blessed with plenty of all things. Spiritual blessings, the blessings peculiar to the Messiah’s kingdom, are chiefly intended. These his subjects shall possess in abundance, and shall be satisfied therewith, whatever their lot may be as to the things of this life. Neither shall they bear the shame of the heathen any more — By whom they were formerly reproached, as if their God had cast them off. Then shall they know — The very heathen shall be convinced by these many and great blessings bestowed upon my people; that I the Lord — I, Jehovah, who can perform what I promise; am with them — Am reconciled to them, and do bless and save them; and that they — Whom these heathen despised and injured, and formerly made slaves, even the house of Israel, are my people — My peculiar people, above all people in the world, and as such shall be taken care of by me.

Ver. 29. I will raise up for them a plant of renown. µvl [cm matta leshem, “a plantation to the name:” so our unitarians read, for with them any construction is pure which obliterates the name of Christ from the Hebrew scriptures. But the LXX read, futon eirhnhv, a plant of peace, alluding to the Messiah’s title, the prince of peace. In Ezekiel 19:14, it is said, she hath “no strong rod (matta) to be a sceptre.” “Behold, I will smite with the rod (matta) that is in my hand.” Exodus 7:17. “Jonathan put forth the end of his rod (matta) and tasted the honey.” 1 Samuel 14:27. “Oh Assyrian, the staff (matta) of my indignation.” Isaiah 10:5,

24. In Job the word is applied, not to a plantation, but to a single tree, which “when cut down will bud from the root like a plant:” Job 14:9. These texts sufficiently prove that Messiah is the plant, whose name is above every name. He is the good shepherd of the flock, who bears the crozier in his hand, and is, like Moses and Jonathan, invested with the princely rod. He is the stem of Jesse, glorious among the converted gentiles. The flock flourishes in his green pastures, and reposes under his shadow. But alas, they droop and die when fed with unitarian philosophy.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

V. 30. Their God-By covenant, from their forefathers. Am with them-Present with them, and reconciled to them.

Verses 29, 30. And I will raise up for them a plant of renown — The Messiah, the branch from the root of David, so frequently foretold by the prophet. And they shall be no more consumed with hunger — But shall be blessed with plenty of all things. Spiritual blessings, the blessings peculiar to the Messiah’s kingdom, are chiefly intended. These his subjects shall possess in abundance, and shall be satisfied therewith, whatever their lot may be as to the things of this life. Neither shall they bear the shame of the heathen any more — By whom they were formerly reproached, as if their God had cast them off. Then shall they know — The very heathen shall be convinced by these many and great blessings bestowed upon my people; that I the Lord — I, Jehovah, who can perform what I promise; am with them — Am reconciled to them, and do bless and save them; and that they — Whom these heathen despised and injured, and formerly made slaves, even the house of Israel, are my people — My peculiar people, above all people in the world, and as such shall be taken care of by me.

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.

Verse 31. And ye my flock] That is, under the allegory of a flock of sheep, I point out men; under that of a pasture, my Church, and under that of a shepherd, the Messiah, through whom I am become your God. And he who is your God is hwhy ynda Adonai Jehovah, the self-existent Being; the Governor and Director, as well as the Saviour and Judge of men. EZEKIEL

Verse 31. And ye my flock, &c., are men — These words at the conclusion of the chapter, explain the metaphor which runs through the whole of it; namely, that what was said of a flock and its shepherds, is to be understood of men and their governors, and especially of God’s people, whom their civil and ecclesiastical governors neglected, or misled and oppressed, but whom God regards, watches over, provides for, and takes care of, as a shepherd does his flock. It is justly observed here by Mr. Ostervald, that “this is a chapter which both magistrates and rulers of the church ought to meditate upon very seriously. The complaints that God here makes of false shepherds, and the curses he denounces against them, show that it is the duty of pastors, with their utmost diligence, to watch over the sheep with which they are intrusted, and to provide with care and readiness for all their wants; and that if they fail herein, they must give a severe account to God for it. This too lays an obligation upon princes and magistrates, to govern faithfully and justly the people committed to their trust. What befell the Jews, who, for the unfaithfulness of their prophets and magistrates, were utterly destroyed, shows that it is the greatest misfortune to a nation to have wicked rulers; and that all who are concerned for the glory of God, and the happiness and edification of the church, have great reason to pray to God, that he would always raise up to his people faithful and good pastors.”

Ver. 31. The flock of my pasture are men; and I am your God. I beg leave to translate rabbi Abarbanel’s comment on this passage. “This prophecy was not fulfilled during the second house, [temple] but it shall be fulfilled in the future days of the Messiah. These things I will fully prove; first, because the Lord says, I will lead them from the nations, and will gather them from all parts of the earth. But during the second temple, none came, except from Babylon, and the rest of the people were not gathered from their dispersions in the earth.

“Secondly, I prove it from what is said; David my servant shall be a prince in the midst of them.

“Thirdly, from the words of the promise. I will plant them, or make with them a covenant of peace; and they shall no more be scattered among the nations, nor be any more a reproach among the heathen. But during the second temple, there were incessant wars, and no covenant of peace. Now they were under the Persians, now under the Greeks, now under the Romans; so that those promises were not fulfilled, I will break off their yoke, and deliver them from their hand; and from the servitude to which they had studiously been reduced. Then shall they afterwards be delivered from the Roman captivity, in which they have been made to suffer. All those events prove, that the prophecy regards the future, in which all these promises shall be accomplished.”

23-31. The Messianic hope of the coming of my servant David — the ideal prince (compare Ezekiel 37:22, 24; Psalm 78:70, 71; Isaiah 56:3-8; 1 Kings 9:9; 11:4) — who shall shepherd the people and make them to dwell in safety in the wilderness (the uninhabited pasture country) and sleep even in the woods — the native home of wild beasts (verse 25; compare Leviticus 26:6) — closes each prophetic “vision” of the future. The second David of Ezekiel towers high above all the pictures of princes for whom former prophets had longed. This is Ezekiel’s “portrait of the Messiah” (compare Jeremiah 30:9, and Delitzsch, Old Testament History of Redemption): Jehovah will save his people (verse 22); be their God (verse 24; compare 37:27); make with them a new covenant of everlasting peace (compare Isaiah 11; Jeremiah 31:31; Hosea 2:20); and pour blessed showers upon the new Israel who resides upon his holy hill (compare 20:40; 47:12). He will break their yoke (verse 27), deliver them from all enemies, at home and abroad (verse 28), “establish” for them a prosperous “plantation” (not plant) which shall be renowned for its fertility throughout all lands (verse 29; compare Ezekiel 39:13; Isaiah 55:13; Joel 2:21-27; Psalm 67:6; 71:16), and will be to them a good shepherd evermore (verse 31). LXX. omits are men in verse 31.

For apt remarks concerning duties of pastor to people compare Adam Clarke, in loco.