Ezekiel 34

Chap. XXXIV. Ver. 1—31. A reproof to unfaithful shepherds, and a promise of the good shepherd—the Messiah.—In this chapter God reproves the conduct of the rulers and guides of his people, under the metaphor of shepherds, and promises to take the charge of them himself; to gather them from their dispersions; and restore them to their own land under the Messiah; where their prosperity and permanent security is set forth by a variety of beautiful images, which must undoubtedly be referred to a period yet to come. Michelis adds this prophecy followed immediately the preceding; and the judicious writer quoted in our last chapter remarks, “Considering that in part the people suffered for the faults of their shepherds, mercy now urged the Prophet to declare from God that he would judge between them, save the flocks, and set up one shepherd over them, who should feed them, even his servant David,”

the Messiah. So far the Jews agree with us; but they vainly hope for a merely temporal, a mortal hero, and an earthly sovereign. (See

Notes on the verses

Chap. XXXIV. Ver. 2. Shepherds of Israel.—[The shepherds of Israel signify their kings and princes, priests and prophets; the flock, the whole of the people; the fat and wool, the tithes and offerings, taxes and imposts: these they exacted with great rigour, and even oppressed and destroyed the people to enrich themselves; but they bestowed no pains to provide for the welfare of the state, or for the souls of those entrusted to them. They knew nothing about their flock: it might be diseased, infirm, bruised, maimed, strayed, or lost,—for they watched not over them. When they got the fat sheep for their table, and the wool for their clothing, they regarded nothing else. J—Bagster. See ver. 4, Also our note on (Ezekiel 23:1).—Should not the shepherds feed? &c.—A good king is the father of his people: and it is his duty to feed them as well as to feed himself. So with respect to teachers, they are not to clothe themselves with the wool, and leave the flock to starve. Ver. 11. Seek them out.—Newcome, “Diligently seek them.” Ver. 12. As a shepherd seeketh.—Heb. “According to the diligent seeking.” —The cloudy and dark day.—That is, the day of calamity. See (Joel 2:2). Ver. 16. But I will destroy the fat and the strong.—In the early part of the chapter, the rulers of Israel are compared to shepherds, and the people to sheep. Here the allegory is changed: they are all considered as cattle; the oppressors as “great he-goats;”

the oppressed, as lambs and kids. The great Shepherd promises to treat the latter with great care and tenderness; but the former he will “feed with judgment;” i.e. execute judgment or justice on them. See (Psalms 103:6). (Amos 4:1). For want of observing this, several ancient versions and modern critics read, “preserve,” instead of “destroy;” but, we think, without occasion. Compare next verse. Ver. 17. Between cattle and cattle.—Heb. “The small cattle, of lambs and kids,” between the rams and the he-goats; the former leading the sheep, and the latter the kids. Ver. 20. Between the fat cattle and between the lean cattle.—As in the preceding verses, to chastise the one, and nourish the other.

Ver. 23. One shepherd.—See (Isaiah 40:11). &c. (Jeremiah 30:9).—My servant David.—[David king of Israel had been dead upwards of 400 years; and from that time till now there never was a ruler of any kind in the Jewish nation of the name of David. By David, then, we must understand the Messiah, as the Jews themselves acknowledge, (see on (Jeremiah 23:5).) so called because descended from him, and also as being the well beloved son of the Father, as the name imports, and in whom all the promises made to David were fulfilled.]—Bagster. Ver. 28. No more a prey, &c.—[It is evident that this prophecy could at most have only a typical accomplishment in the return from captivity under Zerubbabel, and in their subsequent prosperity; but the restoration of the Jews, consequent peace and prosperity of the church and world, fully answer to this energetic language.]

—Bagster. Ver. 29. A plant of renown.—Or, “a plantation for the name,” or honour. As, however, the word is singular, it may be applied to Messiah. See (Isaiah 11:1). Chap. XXXV. Ver. 5. Perpetual hatred.—Hatred of old.” See (Ezekiel 25:12).—And hast said “Hast poured out the children of Israel (i.e. their lives or souls) by the hand of the sword;” i.e. by war, or murder. In the time that their iniquity had an end.—Newcome, “In the time of the punishment of iniquity, (even in) the end (thereof.) Ver. 6. Blood (i.e. vengeance) shall pursue thee, since thou hast not hated—but rather hast appeared to delight in blood. Ver. 9. Perpetual desolations.—(After being subdued by Nebuchadnezzar, about five years after the destruction of Jerusalem, many of the Edomites, during the Babylonian captivity, being driven from their ancient habitation by the Nabatheans, seized upon the south-western part of Judea, (Strabo;) but afterwards they were conquered by Hyreanus, and reduced to the necessity of embracing the Jewish religion; and at last became either incorporated with that nation, or swallowed up and lost among the Nabathean Arabs, so that the very name was abolished and disused about the end of the first century after Christ.

Their country is now barren and unfruitful; and their cities, even their ancient capitals Bozra and Petra, totally demolished and in ruins. See Prideaux’s Connexion, Newton on the Prophecies, Dissert. iii., and Burckhardt’s Travels in Syria.]—Bagster. Ver. 10. Whereas (or although) the Lord was there—That is, there was no respect paid to the residence of Jehovah. See (Ezekiel 48:35),