Ezekiel 34 commentary

The people became as sheep without a shepherd, were given up as a prey to their enemies, and the land was utterly desolated. No rank or office can exempt from the reproofs of God's word, men who neglect their duty, and abuse the trust reposed in them.

The Lord declared that he intended mercy towards the scattered flock. Doubtless this, in the first place, had reference to the restoration of the Jews. It also represented the good Shepherd's tender care of the souls of his people. He finds them in their days of darkness and ignorance, and brings them to his fold. He comes to their relief in times of persecution and temptation. He leads them in the ways of righteousness, and causes them to rest on his love and faithfulness. The proud and self-sufficient, are enemies of the true gospel and of believers; against such we must guard. He has rest for disquieted saints, and terror for presumptuous sinners.

The whole nation seemed to be the Lord's flock, yet they were very different characters; but he knew how to distinguish between them. By good pastures and deep waters, are meant the pure word of God and the dispensing of justice. The latter verses, 23-31, prophesy of Christ, and of the most glorious times of his church on earth. Under Him, as the good Shepherd, the church would be a blessing to all around. Christ, though excellent in himself, was as a tender plant out of a dry ground. Being the Tree of life, bearing all the fruits of salvation, he yields spiritual food to the souls of his people. Our constant desire and prayer should be, that there may be showers of blessings in every place where the truth of Christ is preached; and that all who profess the gospel may be filled with fruits of righteousness.

CHAPTER 34

Eze 34:1-31. Reproof of the False Shepherds; Promise of the True and Good Shepherd.

Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.

2. Jr 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23, 24), was taken from being a shepherd (2Sa 5:2; Psa 78:70, 71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Is 44:28; Jr 2:8; 3:15; 10:21; 23:1, 2).

3. fat--or, by differently pointing the Hebrew, "milk" [Septuagint]. Thus the repetition "fat" and "fed" is avoided: also the eating of "fat" would not probably be put before the "killing" of the sheep. The eating of sheep's or goats' milk as food (De 32:14; Pr 27:27) was unobjectionable, had not these shepherds milked them too often, and that without duly "feeding" them [Bochart], (Is 56:11). The rulers levied exorbitant tributes.

kill ... fed--kill the rich by false accusation so as to get possession of their property.

feed not ... flock--take no care of the people (Joh 10:12).

4. The diseased--rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [Grotius].

broken--that is, fractures from wounds inflicted by the wolf.

brought again ... driven away--(Ex 23:4). Those "driven away" by the enemy into foreign lands through God's judgments are meant (Jr 23:3). A spiritual reformation of the state by the rulers would have turned away God's wrath, and "brought again" the exiles. The rulers are censured as chiefly guilty (though the people, too, were guilty), because they, who ought to have been foremost in checking the evil, promoted it.

neither ... sought ... lost--Contrast the Good Shepherd's love (Lu 15:4).

with force ... ruled--(Ex 1:13, 14). With an Egyptian bondage. The very thing forbidden by the law they did (Le 25:43; compare 1Pe 5:3).

5. scattered, because ... no shepherd--that is, none worthy of the name, though there were some called shepherds (1Ki 22:17; Mt 9:36). Compare Mt 26:31, where the sheep were scattered when the true Shepherd was smitten. God calls them "My sheep"; for they were not, as the shepherds treated them, their patrimony whereby to "feed themselves."

meat to all ... beasts--They became a prey to the Syrians, Ammon, Moab, and Assyria.

6. every high hill--the scene of their idolatries sanctioned by the rulers.

search ... seek--rather, "seek ... search." The former is the part of the superior rulers to inquire after: to search out is the duty of the subordinate rulers [Junius].

10. I will require my flock--(He 13:17), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (Jr 52:10).

11. I ... will ... search--doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.

12. in the day that he is among--in the midst of (Hebrew) His sheep that had been scattered. Referring to Messiah's second advent, when He shall be "the glory in the midst of Israel" (Zec 2:5).

in the cloudy ... day--the day of the nation's calamity (Joe 2:2).

13. And I will bring them out from the people, &c.--(Eze 28:25; 36:24; 37:21, 22; Is 65:9, 10; Jr 23:3).

14. good pasture--(Psa 23:2).

high mountains of Israel--In Eze 17:23; 20:40, the phrase is "the mountain of the height of Israel" in the singular number. The reason for the difference is: there Ezekiel spoke of the central seat of the kingdom, Mount Zion, where the people met for the worship of Jehovah; here he speaks of the kingdom of Israel at large, all the parts of which are regarded as possessing a moral elevation.

16. In contrast to the unfaithful shepherds (Eze 34:4). The several duties neglected by them I will faithfully discharge.

fat ... strong--that is, those rendered wanton by prosperity (De 32:15; Jr 5:28), who use their strength to oppress the weak. Compare Eze 34:20, "the fat cattle" (Is 10:16). The image is from fat cattle that wax refractory.

with judgment--that is, justice and equity, as contrasted with the "force" and "cruelty" with which the unfaithful shepherds ruled the flock (Eze 34:4).

17. you, ... my flock--passing from the rulers to the people.

cattle and cattle--rather, "sheep and sheep"; Margin, "small cattle," or "flocks of lambs and kids," that is, I judge between one class of citizens and another, so as to award what is right to each. He then defines the class about to be punitively "judged," namely, "the rams and he-goats," or "great he-goats" (compare Is 14:9, Margin; Zec 10:3; Mt 25:32, 33). They answer to "the fat and strong," as opposed to the "sick" (Eze 34:16). The rich and ungodly of the people are meant, who imitated the bad rulers in oppressing their poorer brethren, as if it enhanced their own joys to trample on others' rights (Eze 34:18).

18-19. Not content with appropriating to their own use the goods of others, they from mere wantonness spoiled what they did not use, so as to be of no use to the owners.

deep waters--that is, "limpid," as deep waters are generally clear. Grotius explains the image as referring to the usuries with which the rich ground the poor (Eze 22:12; Is 24:2).

20. fat ... lean--the rich oppressors ... the humble poor.

21. scattered them abroad--down to the time of the carrying away to Babylon [Grotius].

22. After the restoration from Babylon, the Jews were delivered in some degree from the oppression, not only of foreigners, but also of their own great people (Ne 5:1-19). The full and final fulfilment of this prophecy is future.

23. set up--that is, raise up by divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (2Sa 7:12); and, "Yet have I set My king on My holy hill of Zion" (Psa 2:6; compare Ac 2:30; 13:23).

one shepherd--literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (So 5:10). The Lord Jesus refers to this prophecy (Joh 10:14), "I am THE Good Shepherd." Also "one" as uniting in one the heretofore divided kingdoms of Israel and Judah, and also "gathering together in one all things in Christ, both which are in heaven and on earth" (Ep 1:10); thus healing worse breaches than that between Israel and Judah (Col 1:20). "God by Him reconciling all things unto Himself, whether things in earth or in heaven."

David--the antitypical David, Messiah, of the seed of David, which no other king after the captivity was: who was fully, what David was only in a degree, "the man after God's own heart." Also, David means beloved: Messiah was truly God's beloved Son (Is 42:1; Mt 3:17). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (Lu 1:32, 33). Messiah is called "David" in Is 55:3, 4; Jr 30:9; Ho 3:5.

24. my servant--implying fitness for ruling in the name of God, not pursuing a self-chosen course, as other kings, but acting as the faithful administrator of the will of God; Messiah realized fully this character (Psa 40:7, 8; Is 42:1; 49:3, 6; 53:11; Php 2:7), which David typically and partially represented (Ac 13:36); so He is the fittest person to wield the world scepter, abused by all the world kings (Da 2:34, 35, 44, 45).

25. covenant of peace ... evil beasts ... to cease ... dwell safely--The original promise of the law (Le 26:6) shall be realized for the first time fully under Messiah (Is 11:6-9; 35:9; Ho 2:18).

26. them and the places round about my hill--The Jews, and Zion, God's hill (Psa 2:6), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (Is 19:24; 56:6, 7; 60:3; Mi 5:7; Zec 8:13). The literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity externally, fertilizing showers (according to the promise of the ancient covenant, Le 26:4; Psa 68:9; Mal 3:10), and productive trees and lands (Eze 34:27). Thus shall they realize the image of Eze 34:14; namely, a flock richly pastured by God Himself.

27. served themselves of them--availed themselves of their services, as if the Jews were their slaves (Jr 22:13; 25:14; compare Ge 15:13; Ex 1:14).

28. dwell safely--(Jr 23:6).

29. plant of renown--Messiah, the "Rod" and "Branch" (Is 11:1), the "righteous Branch" (Jr 23:5), who shall obtain for them "renown." Fairbairn less probably translates, "A plantation for a name," that is, a flourishing condition, represented as a garden (alluding to Eden, Ge 2:8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Is 60:21; 61:3), and an object of "renown" among the heathen.

31. ye my flock ... are men--not merely an explanation of the image, as Jerome represents. But as God had promised many things which mere "men" could not expect to realize, He shows that it is not from man's might their realization is to be looked for, but from God, who would perform them for His covenant-people, "His flock" [Rosenmuller]. When we realize most our weakness and God's power and faithfulness to His covenant, we are in the fittest state for receiving His blessings.

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 fulfill 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.

Ye eat the fat - I think החלב 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."

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 Savior, 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 skillful 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.

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.

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 skillful; 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 skillful, 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 defense of them, and in laboring 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 laborer is worthy of his meat. He who does not labor, or, because of his ignorance of God and salvation, cannot labor, 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 the notes on Eze 3:17, etc.

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.

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.

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

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.

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.

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.

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 favor.

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!

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.

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.

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.

I will make with them a covenant of peace - The original is emphatic: וכרתי להם ברית שלום 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.

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.

I will raise up - a plant of renown - מטע לשם 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, Isa 4:2; Isa 11:1; so Jer 23:5; Jer 35:15, - is most probable. He is the Person of name, לשם leshem, Jesus; the Savior, 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.

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 אדני יהוה Adonai Jehovah, the self-existent Being; the Governor and Director, as well as the Savior and Judge of men.

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.

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.

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

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

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

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

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.

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.

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

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 Jer 30:9 Eze 37:24 Isa 37:35 Hos 3:5. He shall feed - Do all the office of a good and faithful shepherd, and that for ever.

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

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

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

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

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

2 Son of man, prophesie against the shepherds of Israel , prophesie and say unto them, Thus saith the Lord GOD unto the shepherds ; Wo be to the shepherds of Israel that do feed themselves: should not the shepherds feed the flocks ?

The rulers of the people, both Political, as Kings, Magistrates, and Princes, as also Ecclesiastical, Priests, and Prophets.

The two Tribes and the few, that out of the ten did adhere to the house of David.

The command is repeated to encourage, and engage the Prophet to his work.

Ezekiel speaks, but these Rulers must know 'tis God that speaks by him.

They have been principal causes of many sins, and exemplary actors in other sins, for which many woes were threatned, many already are come and the rest will come, in which woes these Rulers shall have more then ordinary share.

Contrive their own ease, advantage, honour, and ambitious projects.

Let the consciences of these Rulers Ecclesiastical and Political speak, ought they not as Shepherds take care of the Sheep committed to their care?

The Sheep, both whole Flocks and the single Sheep, whole societies, and particular members of them.

Marginal references: Jer. 23.1, 11.

3 Ye eat the fat , and ye clothe you with the wool , ye kill them that are fed; but ye feed not the flock.

Rather the milk which insatiably, and without measure you devour: you exhaust their purses, and weaken their Estates by Tributes, exacted by extortions, so the Temporal Rulers, and the Spiritual Rulers had their methods, and arts to milk them dry, these lived on the sins of the people.

With best and finest, as best suiting with your pride, and luxury, on which you force the people to bestow so much, they have not to clothe themselves and theirs, this was mighty oppression.

Contrive methods for a seeming legal course to forfeit, first the Life, and next the Estate of the well fed, the rich and wealthy and then make merry and Feast, as voluptuous unfaithful shepherds feast on the fattest of the Sheep in their masters sold.

Take no care to lead, protect, provide for, and watch over them, but as idle shepheards, feasted with the fattest, let the rest starve for any thing they care.

Marginal references: Zech. 11.16.

4 The diseased have ye not strengthened , neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost ; but with force and with cruelty have ye ruled them.

The weak and languishing, such there are in the Church, and State.

With your hand, countenance and counsel, so these Metaphorical shepheards should as the other strengthen their sheep, with carrying them into good and quiet pastures.

The sheep in our Pastures are subject to many sicknesses, the sheep in Church and State to more, and Shepheards in both should be as Physicians to heal them, but here these did not so.

Sometime violent and ravenous beasts break their bones, sometimes the stronger and fatter sheep bruise or break them, these should the shepheards bind up, violent oppressours in the State, and such in Church broke many then, but these shepheards bound them not up.

Sheep wander, and lose themselves, shepheards should seek such and bring them home, many political sheep among the Jews wandered from their Countrey, their King, Religion and God, and these careless Rulers never sought them.

With hard hand that held fast all, that should look like royal power and priviledge, and rigorously executed all their grievous Laws, and Edicts.

Such as the Egyptians used toward the Jews, Exod. 1.13, 14. instead of acting like shepheards, these Tyrants in the Jewish Polity, acted like merciless butchers in Church and State.

Sheep are often driven out of the pasture, frighted, hunted, and pursued by Dogs, or other mischievous Creatures, these the Shepheard should find our, and bring back in Church and State, there were many such frighted and driven by fierce men like Dogs running upon them, but the Jewish Rulers took no care to enquire for them, or to bring them back to their own Countrey.

Marginal references: 1 Pet. 9.3.

5 And they were scattered , because there is no shepherd : and they became meat to all the beasts of the field when they were scattered .

My neglected Sheep.

By the inroads, and invasions of their Enemies, that broke in like devouring Beasts.

No vigilant, faithful good shepherd that loved the Flock, and of love studied its welfare.

Were made a prey of, and devoured by Syrians, Ammonites, Moabites, Edomites, &c. all their Neighbours might then devour them.

Signifie men, troops of Robbers, and spoilers.

As sheep scattered are easily devoured by every hungry Wolf or Fox.

Marginal references: Or, without a shepherd, so v. 8.

6 My sheep wandred through all the mountains , and upon every high hill : yea my flock was scattered upon all the face of the earth, and none did search or seek after them.

These shepherds forgot, the flock was not their propriety, but God will not lose his propriety in them, nor shall shepherds find at last they were more then Gods stewards and accountable.

When endangered, afrighted, pursued they got upon the Mountains by their own choice, or carried away by Enemies, or it may refer to their wandring after Idols Worshipped in High places, or perhaps to Kingdoms and States and great Cities, compared to Mountains, that there they might find what they could not at home, quiet and safety.

The same thing in like words.

They were if any among the Jews could be called so, my flock, that were so used, not the Swine, and Goats and unclean Beasts, that by whole Herds rested undisturbed, 'twas Bar[illegible: 1 letter]ch and Ieremiah were fain to hide.

They were dispersed through male-administration to all parts of the known World; 'tis an Hyperbole that speaks a mighty scattering.

The shepherds were contented nay glad they were rid of them, neither principal Officers searcht, nor inferior sought after them.

7 ¶ Therefore ye shepherds, hear the word of the LORD.

The Rulers, King of Israel, Princes, High Priest and Priests and pretended Prophets, hear ye; God speaks in the stile and manner of one greatly incensed.

8 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves , and feed not my flock:

See ver. 5. let. a. b.

Ibid. let. z

Government and Governours are by Gods appointment, and here he owns the careless, worst of Rulers as his shepherds.

Verse 6. let. h.

Verse 2. let. f.

Vid. ver. 3. let. p.

9 Therefore, O ye shepherds, hear the word of the LORD;

Vid. verse 7. tot.

10 Thus saith the Lord GOD; Behold I am against the shepherds : and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more: for I will deliver my flock from their mouth, that they may not be meat for them.

To Zedekiah his Princes, the Priests, and Prophets, all the ruling part in Ierusalem.

I will require both account first, and next by severe punishing, as Zedekiah his Children, &c. found.

Turn them out of my service, that honourable employment, so was the King and Princes of Iudah turned out of all by the King of Babylon by whom God made good this his word.

Their profit ceased with the ceasing of their Authority, and they could no more milk, fleece or slay the flock, when 'twas taken out of their hand.

They should have delivered them out of the hands of violence, since they did not I will deliver, save and rescue this flock which is mine.

This speaks that these Shepherds had been Lions or Bears, or Wolves more then Shepherds, and therefore out of their mouths not hands God will deliver.

So the flock shall no more be devoured by them.

Marginal references: They have provokt me to displeasure to be their Enemy, and I will appear, and act so, they are Enemies to my sheep, yet pretended to be shepherds, I will be an open Enemy to them.

11 ¶ For thus saith the Lord GOD; Behold, I, even I , will both search my sheep, and seek them out.

The construction is emphatical in the Heb. and well exprest here, I the owner, the lover, the maker, the great shepherd, even I, who committed them to your care, never submitted them to your rapine and cruelty, who am as angry with you for devouring them, as I am zealous for their welfare▪

Will demand them of you, I know how many I delivered to your keeping, and I expect an account of so many again, I will see in what state, and condition they are too.

Vide ver. 5. let. s. and ver. 6. let. h. under your hand many are, but under my hand, not one shall be lost.

12 As a shepherd seeketh out his flock in the day that he is among the sheep that are scattered ; so will I seek out my sheep, and will deliver them out of all places, where they have been scattered in the cloudy and dark day.

He doth gently gather them together, counteth them, brings them to the fold, views what they have suffered, whether lame or torn and binds up, and healeth; if any are wanting, he looks till he findeth them, and does bring them back, so will I, saith the Lord, if the shepherd find the Wolf, or Lion among them or near them, he will either kill or drive him away, so will God if under-servants have been careless, they shall be warned or turned away, So here, &c,

They are wronged in all places where they ware scattered, the places in which they are, and should not be, are part of that danger, I will free them from.

When the storm first began to arise from abroad or at home here in persecutions, there in warlike preparations.

That the Land was invaded till the desolation of Ierusalem, the times of male administration of their own Governours, and violent irruption of their Enemies.

Marginal references: Heb. according to the seeking.

13 And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers , and in all the inhabited places of the countrey.

When Cyrus Proclamation came forth that the Iewes might return, this prophesie was literally fulfilled, God did incline the minds of the Iews to retire from the people, amidst whom they had dwelt seventy years, Vid. Ezra 1.5, 6. and 7.13.

Assemble them together, so they did in a place appointed without the Countrey, where they were, (as appears, Ezra 8.15.) in their assembling at Ahava or Diava near where it falls into Euphrates in the Countrey Adiaben[illegible: 1 letter] which was from the more inward recesses of the Babylonian Kingdom, onwards of their Journey to Ierusalem.

Lead, conduct and as a shepherd go before them, till I have put them into possession again of their own Land.

Canaan ▪ their own by grant from the Crown of Heaven, antiently possessed by their Fathers, and out of which violence cast them.

God will provide maintain and nourish them.

Places proper for sheep, where now they shall once more be kept.

Water brooks, as Psal. 42.1. which run down from the spring heads in the sides, and tops of the Mountains, with some impetuousness and noise, or if greater Rivers they are those that run by the foot of the Mountains, on which these sheep shall feed.

This may explain the former, on such hills by Rivers the returned Captives would first settle their habitations, and here these sheep would be safest, thus literaly; spiritually it refers to the gathering the Elect by the Gospel out of the World, &c.

Marginal references: chap. 28.25·

14 I will feed them in a good pasture, and upon the high mountains of Israel shall their folds be: there they shall lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.

See ver. 13. let. m.

In fat, sweet, plentiful Pastures.

To rest in there for safety, they shall settle their habitations upon their return, or there my Flock, my People, my Church shall dwell and rest, where Idolaters once had their high places thus spiritually:

This and what follows is a confirmation of what before was promised, and 'tis assured to them by the Lord who himself will see all this be done.

16 I will seek that which was lost , and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong ; I will feed them with judgment.

Verse 4. let. s.

Ibid. let. q.

Ibid. let. o. and r.

Severely punish which as threatned, so was fulfilled in the ruine of the Rulers of this People.

The powerful and rich, who by oppressing and devouring my People grew fat, proud, troublesome and dangerous to the poor sheep.

By their authority I gave, and by the encroachments they have made to increase their power.

'Tis an Irony, I'le feed them but with Wormwood, and gall, my sore, but just judgments, and displeasure, so some; but others refer judgment here to reason, decency and fitness, the most convenient, beneficial, and safe way, as a wise shepherd will I feed these my sheep, and either may consist with the context.

In the 16th. verse former part God promiseth to his People, that he will do all the offices of a good, watchful, and tender, faithful shepherd, which those shepherds did neglect, ver. 4. which see.

Marginal references: Mic. 4.6.

17 And as for you, O my flock, thus saith the Lord GOD, Behold, I judge between cattel and cattel, between the rams and the he goats.

Make a different estimate, and judgment between Men and Men, between the smaller and weaker, that need more tenderness, and the greater and stronger, whose violence is to be restrained and as becomes me, and their different state requires I will do.

The Hieroglyphick of Rulers in the authority, humours and carriage toward their subjects, who are also observed, and shall be dealt with accordingly, when God makes good all this his word.

Marginal references: chap. [illegible: 3 letters].38. Zech. 1[illegible: 1 letter].[illegible: 1 letter]. Matth. 25▪; Heb. [illegible: 1 word] cattel of [illegible: 1 word] and Ki[illegible: 2 letters].; Heb. [illegible: 1 word] [illegible: 1 letter]e goats.

18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?

God awakens them by this interrogatory to think first, and then speak what this is, when you are full fed, and others hungry, and ready to starve, who might live on that you leave, if you did not spoil it, do you think such killing is no crime? Is it not a very great cruelty, and a most barbarous inhumanity? You great ones, who have much more, then others, partly by the bounty of the Lord of the sheep, and partly by your injustice and rapine, you eat the fat, and sweet, and what you cannot eat, you wast, and spoil, and what would you say, if your proud, fat and spiteful Servants in your houses should do so to their weaker, leaner, and modester Servants?

Which are clear to the eye, and pleasant, which are sweet to their palate, which are wholsome to the drinker.

In spite as much as wantonness you stamp in them, raise all the mud from the bottom, that makes the waters unfit to be drunk, is this a trivial thing thus to starve and choak those you should feed and refresh? Such hath been the carriage of you rich powerful, ruling, and governing part of my people, who have been forced, either to live on what you made unwholsom, and noxious, or to starve at home, or seek somewhat abroad; this hath destroyed many, and dispersed more, but I will not alwayes wink at, and bear this.

20 ¶ Therefore thus saith the Lord GOD unto them; Behold, I, even I will judge between the fat cattel, and between the lean cattel.

See the phrase verse 11. let. a.

Verse 17. let. d. I am judge by office, and I will vindicate and right the poor by judgment.

The rich, voluptuous, and wanton ones.

The poor and indigent that are despised, oppressed, and injured, thus the Chald. Paraphr. between the rich man, and the poor man.

22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattel and cattel.

In the 21th. verse those metaphors and allusions do express the unmercifulness, injustice, pride, cruelty, and wanton Tyranny of the Rulers in Church and State against the meaner People, that as you see the greater Cattle run against the lesser, and overturning, or laming, some way or other hurting them by shouldring against them; or as horned Cattel wound and tear the weaker, and make them run for it, so had these Rulers used their power to the hurt and scattering of the People.

Because I see they destroy who should defend.

I will interpose, they will not, but I will be so kind, just and faithful to my people, and promise, I will save, from Foreign violence, and home oppressions.

See ver. 5. let. a and ver. 10. let. y.

See ver. 17. let. d. and ver. 2. let. k.

23 And I will set up one shepherd over them, and he shall feed them, even my servant David : he shall feed them, and he shall be their shepherd .

Advance, Establish, and make great; thus I will appoint, and set up.

Formerly their many Shepherds destroyed, as Ier. 12.10. now this one shall save, literally, and historically Zerobabel may be somewhat intended, but principally, and plenarily, as Christ is intended here, so in him 'twas accomplisht; for he is the great, good, chief, only Shepherd, that laid down his Life for his sheep.

Give them best, most abundant, and most seasonable food, he also shall govern them in Righteousness, and with equity:

Messiah (as Kimchi on the place) of the seed of David, the beloved one, who was typified by David, and in other places called by this name, as Ier. 30.9. chap. 37.24. and Is. 37.35. Hos. 3.5.

Do all the Office of a good, and faithful shepherd, and that for ever.

I will trust them in his hands, for he will keep them, that not one of them shall be lost, but shall go in, and out under his hand, and find pasture.

Marginal references: [illegible: 1 letter]sa. 40.11. [illegible: 1 word]. 37.24. [illegible: 1 word]. 10.11. [illegible: 1 word]. 13.20. Pet. 2.25. [illegible: 1 word] 5.4.

24 And I the LORD will be their God, and my servant David a Prince among them: I the LORD have spoken it.

The Glorious, Gracious, Eternal one.

I so put them into Christ's hand, that still I am, and will be their God; yea, I will, through this my servant David, be their God.

Christ was in this great work his Fathers Servant. Isa. 42.1. and 52.13. Ezek. 37.24, 25.

As ver. 23. let. u. Christ called David there as well as here.

So Christ is Prince, and Saviour to his Church, Acts 5.31.

God seals it with this as his oath, unchangeable.

25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

Renew, and confirm to them.

A Covenant of promises, which contain, and shall bring peace in Hebr. dialect, all good; this, as it refers to the state of this people after their return, comprehends that outward peace, and prosperity, that God gave them, but it hath an higher and more excellent import, better mercies of this Covenant established on better promises, i. e. best, because spiritual, and eternal.

During the Babylonish Captivity evil beasts had exceedingly increased through 70 years desolation in Iudea, but on the replanting and increasing of men, these were diminished, and destroyed at last, thus literally, but mystically under the bondage of Satan, worse Beasts destroyed men, these Christ, who turns back that Captivity, will destroy:

Without danger, and without fear, see chap. 28. ver. 26. let. n.

In which both wild, and hurtful beasts, and wilder, more hurtful Robbers, did haunt, there is somewhat of an Hyperbole here, after the temporeal redemption from Babylon they should have that safety, they should account very great after such long and great troubles, in the spiritual Redemption they should have greater safety, when delivered from the hand of Enemies, they serve God in Holiness before him all their dayes.

Places where venomous, and devouring Creatures usually lurk, yet there shall ye venture confidently to sleep, and without much danger.

Marginal references: Isa. 11.6. ad [illegible: 1 letter] chap. 37.[illegible: 1 letter]. Hos. 2.18.

26 And I will make them and the places round about my hill a blessing : and I will cause the showr to come down in his season: there shall be showers of blessing.

My returned Captives, who were lookt upon as cursed, reproached, and hated.

All the Countrey.

Ierusalem, or the Temple, Sion, which is called a Holy Hill. Psa. 2.6.

Very prosperous, that men shall report them to be in a Blessed condition, or a blessing to others, among whom they dwell, or a pattern of blessing others, whom we shall wish like to them, whom we wish greatest good to.

Their Land shall be most fruitful in the products of it, Corn, Wine, Oyl, &c. and all these blest to them, whereas formerly their blessings were curst, so they were no blessings, now they shall be blest, and so be double blessings to them.

Marginal references: Psa. 68.9.

27 And the tree of the field shall yield her fruit, and the earth shall yield her increase , and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke , and delivered them out of the hands of those that served themselves of them.

Either those, that are planted by mans industry in the Field, or those that grow wild in the Field, and yield Fruit, as the Oak, Pine, &c.

Tilled by man.

Great increase, as formerly, when I blest it.

See ver. 25. let. i. and chap. 28. ver. 26. let. n.

The Power, and Tyranny of Babylon.

Which my people groaned under in Captivity.

Made them Slaves, and used them so.

Marginal references: Psa. 85.12.

28 And they shall no more be a prey to the heathen, neither shall the beasts of the land devour them; but they shall dwell safely , and none shall make them afraid .

See ver. 5. let. a. and ver. 10. let. y. and ver. 25. let. i.

See ver. 25. let. h.

See ver. 25. let. i. and chap. 28. ver. 26 let. u.

Neither Beasts, nor Men, for these shall be restrain'd if they would, those be destroyed and cease that they cannot endanger them.

Marginal references: Jer. 30.10. and 46.27.

29 And I will raise up for them a plant of renown, and they shall no more be consumed with hunger in the land, neither bear the shame of the heathen any more.

Establish, and settle.

Or Plantation, so the word, so the Chaldee Paraphrast, so it best suits new Planters as they now were, however, as we read it, 'tis a promise of honour, and fame to their posterity, as in the Maccabees time, and, which is more, 'tis a promise of the Messiah to be raised for them.

By barrenness of a Land cursed, or by wastes made by Enemies, or by long siege, as formerly.

Who reproacht them, cast away, rejected of God, and accursed, so that they were a taunt, and proverb among the Heathen

Marginal references: Isa 11.1 Jer. 23.5.; Or▪ for renown; Heb. taken away.; chap. 36.3, 6, 15.

30 Thus shall they know that I the LORD their God am with them , and that they , even the house of Israel, are my people , saith the Lord GOD.

By these many and great Blessings I give them.

The very Heathen, shall be convinced.

Who can do what I promise, and my people expect.

By Covenant, from their fore-fathers.

Present with them, and reconciled to them, and do bless them.

Whom they despised and injured, and e're while did make slaves, and used so.

My peculiar people above all people in the World, and that though he seemed to have cast him off, and they feared it, and the Enemies boasted he had, yet he owns them for his, and will not break his Covenant.

31 And ye my flock , the flock of my pasture are men, and I am your God, saith the Lord GOD.

Now, That you, nor any else mistake the Allegory, note, saith God, This Flock of my pasture are not sheep literally, but they are men exprest by this emblem, and these men are those, I am a God to, and will be so for ever.

Marginal references: Joh. 10.11.

The Restoration of Israel, and Destruction of Gog and Magog - Ezekiel 34-39

The promise of the salvation, which is to blossom for the covenant nation after the judgment, commences with the announcement that the Lord will deliver Israel out of the hand of its evil shepherds, who only feed themselves and destroy the flock, and will take care of His own flock, gather them together, feed and tend them on a good meadow, protect the weak sheep against the strong, and through His servant David bring security and blessing to the whole of the flock (Ezekiel 34). This comprehensive promise is carried out still further in the following chapters in various phases. Because Edom cherishes perpetual enmity against the sons of Israel, and has sought to take possession of their land, in which Jehovah was, the mountains of Seir shall become a perpetual desert (Eze 35:1-15); whereas the devastated land of Israel shall be rebuilt, and sown once more, bear fruit, and be filled with man and beast (Eze 36:1-15). The Lord will do this for His holy name’s sake, will cleanse His people from their sins, when gathered out of the nations, by sprinkling them with pure water, and renew them by His Spirit in heart and mind, that they may walk in His commandments, and multiply greatly in their land, when it has been glorified into a garden of God (Ezekiel 36:16-38). The house of Israel, which has been slain with the sword, and has become like a field full of dry bones of the dead, the Lord will awaken to new life, and bring in peace into the land of Israel (Eze 37:1-14); the two divided peoples and kingdoms of Israel He will unite into one people and kingdom, will liberate them from their sins, cause them to dwell in the land given to His servant Jacob under the sovereignty of His servant David, will make with them a covenant of peace for ever, and dwell above them as their God for ever in the sanctuary, which He will establish in the midst of them (Eze 37:15-28). And, finally, in the last time, when Israel is dwelling in its own land in security and peace, the Lord will bring Gog from the land of Magog, the prince of Rosh, Meshech, and Tubal, with a powerful army of numerous peoples, into the land that has been restored from the sword; but when he has come to plunder and prey, the Lord will destroy him with all his army, and by this judgment display His glory among the nations, and so have compassion upon the whole house of Israel, and because He has poured out His Spirit upon it, will hide His face from it no more (Ezekiel 38 and 39). - From this general survey it is evident that the words of God contained in Ezekiel 34-37 announce the restoration and exaltation of Israel to be the sanctified people of God, and Ezekiel 38 and 39 the lasting establishment of this salvation, through the extermination of those enemies who rise up against the restored people of God.

Deposition of the Bad Shepherds; Collecting and Tending of the Flock; and Appointment of the One Good Shepherd - Ezekiel 34

The shepherds, who have fed themselves and neglected the flock, so that it has been scattered and has become a prey to wild beasts, will be deprived by the Lord of their office of shepherd (Eze 34:1-10). And He will take charge of His own flock, gather it together from its dispersion in the lands, feed and tend it on good pasture in the land of Israel, and sift it by the extermination of the fat and violent ones (Eze 34:11-22). He will appoint His servant David shepherd over His flock, make a covenant of peace with His people, and bless the land with fruitfulness, so that Israel may dwell there in security, and no more be carried off either as booty for the nations or by famine, and may acknowledge Jehovah as its God (Eze 34:23-31).

This word of God is a repetition and further expansion of the short prophecy of Jeremiah in Jer 23:1-8. The threat against the bad shepherds simply forms the foil for the promise, that the flock, which has been plunged into misery by bad shepherds, shall be gathered and tended by the Lord and His servant David, whom Jehovah will appoint prince over His people, so that it is essentially a prophecy of salvation for Israel. - The question in dispute among the commentators, whether we are to understand by the shepherds, out of whose hand and tyranny the Lord will rescue Israel His flock, the priests ad kings (Ephr., Syr., and Theodoret), or the false prophets and false teachers of the people (Glass and others), or simply the kings (Hengst., Häv., and others), or all those who, by reason of their office, were leaders of the people, rulers, priests, and prophets, “the whole body of official persons charged with the direction of the nation” (Kliefoth), may be settled by the simple conclusion, that only the rulers of the nation are intended. This is proved not only by the biblical idea of the shepherd generally, which (probably in distinction from the idea of the bell-wether) is everywhere employed to denote rulers alone, but more particularly by the primary passage already referred to (Jer 23:1-8), where we are to understand by the shepherds, kings and princes, to the exclusion of priests and prophets, against whom Jeremiah first prophesies from Eze 34:9 onwards; and, lastly, by the antithesis to the good shepherd, David, who is to feed the flock of Jehovah as prince (נשׂיא), and not as priest or prophet (Eze 34:23, Eze 34:24). Only we must not take the term rulers as applying to the kings alone, but must understand thereby all the persons entrusted with the government of the nation, or the whole body of the civil authorities of Israel, among whom priests and prophets come into consideration, not on account of their spiritual calling and rank, but only so far as they held magisterial offices. And apart from other grounds, we are not warranted in restricting the idea of shepherds to the kings alone; for the simple reason that our prophecy, which dates from the time succeeding the destruction of Jerusalem, does not apply to the former rulers only, i.e., the kings who had fallen along with the kingdom of Judah, but although treating of shepherds, who had scattered Israel among the nations, assumes that the rule of these shepherds is still continuing, and announces their removal, or the deliverance of the flock out of their hand, as something to be effected in the future (cf. Eze 34:8-10); so that it also refers to the civil rulers who governed Israel after the overthrow of the monarchy, and even after the captivity until the coming of the Messiah, the promised Prince of David.

Woe to the Bad Shepherds

Eze 34:1. And the word of Jehovah came to me, saying, Eze 34:2. Son of man, prophesy concerning the shepherds of Israel; prophesy, and say to them, to the shepherds, Thus saith the Lord Jehovah, Woe to the shepherds of Israel, who fed themselves; should not the shepherds feed the flock? Eze 34:3. Ye eat the fat, and clothe yourselves whit the wool; ye slay the fattened; the flock ye do not feed. Eze 34:4. The weak ones ye do not strengthen, and that which is sick ye do not cure, the wounded one ye bind not up, the scattered ye bring not back, and the lost one ye do not seek; and ye rule over them with violence and with severity. Eze 34:5. Therefore they were scattered, because without shepherd, and became food to all the beasts of the field, and were scattered. Eze 34:6. My sheep wander about on all the mountains, and on every high hill; and over all the land have my sheep been scattered, and there is no one who asks for them, and no one who seeks them. Eze 34:7. Therefore, ye shepherds, hear ye the word of Jehovah: Eze 34:8. As I live, is the saying of the Lord Jehovah, because my sheep become a prey, and my sheep become food to all the beasts of the field, because there is no shepherd, and my shepherds do not inquire after my sheep, and the shepherds feed themselves, but do not feed the sheep, Eze 34:9. Therefore, ye shepherds, hear ye the word of Jehovah, Eze 34:10. Thus saith the Lord Jehovah, Behold, I will deal with the shepherds, and will demand my sheep from their hand, and cause them to cease to feed my flock, that they may feed themselves no more; and I will deliver my sheep from their mouth, that they may be food to them no more. - In Eze 34:2 לרעים is an explanatory apposition to אליהם, and is not to be taken in connection with כּה אמר יי, in opposition to the constant use of this formula, as Kliefoth maintains. The reason for the woe pronounced is given in the apposition, who fed themselves, whereas they ought to have fed the flock; and the charge that they only care for themselves is still further explained by a description of their conduct (Eze 34:3 and Eze 34:4), and of the dispersion of the flock occasioned thereby (Eze 34:5 and Eze 34:6). Observe the periphrastic preterite היוּ רעים, they were feeding, which shows that the woe had relation chiefly to the former shepherds or rulers of the nation. אותם is reflective, se ipsos (cf. Gesen. §124. 1 b). The disgracefulness of their feeding themselves is brought out by the question, “Ought not the shepherds to feed the flock?” Eze 34:3 shows how they fed themselves, and Eze 34:4 how they neglected the flock. חלב, the fat, which Bochart and Hitzig propose to alter into החלב, the milk, after the Septuagint and Vulgate, is not open to any objection. The fat, as the best portion of the flesh, which was laid upon the altar, for example, in the case of the sacrifices, as being the flower of all the flesh, is mentioned here as pars melior pro toto. Hävernick has very properly pointed, in vindication of the reading in the text, to Zec 11:16, where the two clauses, ye eat the fat, and slay the fattened, are joined together in the one clause, “the flesh of the fattened one will he eat.” There is no force in the objection raised by Hitzig, that “the slaughtering of the fat beasts, which ought to be mentioned first, is not introduced till afterwards;” for this clause contains a heightening of the thought that they use the flock to feed themselves: they do not even kill the leaner beasts, but those that are well fattened; and it follows very suitably after the general statement, that they make use of both the flesh and the wool of the sheep for their own advantage. They care nothing for the wellbeing of the flock: this is stated in the last clause of Eze 34:3, which is explained in detail in Eze 34:4. נהלות is the Niphal participle of חלה, and is a contracted form of נחלות, like נחלה in Isa 17:11. The distinction between נהלות and חולה is determined by the respective predicates חזּק and רפא. According to these, נחלה signifies that which is weak in consequence of sickness, and חלה that which is weak in itself. נשׁבּרת, literally, that which is broken, an animal with a leg or some other member injured. נדּח, scattered, as in Deu 22:1.

In the last clause of Eze 34:4, the neglect of the flock is summed up in the positive expression, to rule over them with violence and severity. רדה בפרך is taken from Lev 25:43, Lev 25:46; but there as well as here it points back to Exo 1:13-14, where בפרך is applied to the tyrannical measures adopted by Pharaoh for the oppression of the Israelites. The result of this (Eze 34:5, Eze 34:6) was, that the sheep were scattered, and became food to the beasts of prey. מבּלי, on account of there not being a shepherd, i.e., because there was no shepherd worthy of the name. This took place when Israel was carried away into exile, where it became a prey to the heathen nations. When we find this mournful fate of the people described as brought about by the bad shepherds, and attributable to faults of theirs, we must not regard the words as applying merely to the mistaken policy of the kings with regard to external affairs (Hitzig); for this was in itself simply a consequence of their neglect of their theocratic calling, and of their falling away from the Lord into idolatry. It is true that the people had also made themselves guilty of this sin, so that it was obliged to atone not only for the sins of its shepherds, but for its own sin also; but this is passed by here, in accordance with the design of this prophecy. And it could very properly be kept out of sight, inasmuch as the rulers had also occasioned the idolatry of the people, partly by their neglect of their duty, and partly by their bad example. ותּפוּצינה is repeated with emphasis at the close of Eze 34:5; and the thought is still further expanded in Eze 34:6. The wandering upon all the mountains and hills must not be understood as signifying the straying of the people to the worship on high places, as Theodoret and Kliefoth suppose. The fallacy of this explanation is clearly shown by the passage on which this figurative description rests (1Ki 22:17), where the people are represented as scattered upon the mountains in consequence of the fall of the king in battle, like a flock that had no shepherd. The words in the next clause, corresponding to the mountains and hills, are כּל־פּני הארץ, the whole face of the land, not “of the earth” (Kliefoth). For although the dispersion of the flock actually consisted in the carrying away of the people into heathen lands, the actual meaning of the figure is kept in the background here, as is evident from the fact that Ezekiel constantly uses the expression הארצות (plural) when speaking of the dispersion among the heathen (cf. Ezekiel 13). The distinction between דּרשׁ and בּקּשׁ is, that דרשׁ taht , signifies rather to ask, inquire for a thing, to trouble oneself about it, whereas בקשׁ means to seek for that which has strayed or is lost. In Eze 34:7-10, the punishment for their unfaithfulness is announced to the shepherds themselves; but at the same time, as is constantly the case with Ezekiel, their guilt is once more recapitulated as an explanation of the threatening of punishment, and the earnest appeal to listen is repeated in Eze 34:9. The Lord will demand His sheep of them; and because sheep have been lost through their fault, He will dispose them from the office of shepherd, and so deliver the poor flock from their violence. If we compare with this Jer 23:2 : “Behold, I will visit upon you the wickedness of your doings,” the threat in Ezekiel has a much milder sound. There is nothing said about the punishment of the shepherd, but simply that the task of keeping the sheep shall be taken from them, so that they shall feed themselves no more. This distinction is to be explained from the design of our prophecy, which is not so much to foretell the punishment of the shepherds, as the deliverance from destruction of the sheep that have been plunged into misery. The repetition of צאני, my flock (Eze 34:8 and Eze 34:10, as before in Eze 34:6), is also connected with this. The rescue of the sheep out of the hand of the bad shepherds had already commenced with the overthrow of the monarchy on the destruction of Jerusalem. If, then it is here described as only to take place in the future, justice is not done to these words by explaining them, as Hitzig does, as signifying that what has already actually taken place is now to be made final, and not to be reversed. For although this is implied, the words clearly affirm that the deliverance of the sheep out of the hand of the shepherds has not yet taken place, but still remains to be effected, so that the people are regarded as being at the time in the power of bad shepherds, and their rescue is predicted as still in the future. How and when it will be accomplished, by the removal of the bad shepherds, is shown in the announcement, commencing with Eze 34:11, of what the Lord will do for His flock.

Eze 34:11-22

Jehovah Himself will seek His flock, gather it together from the dispersion, lead it to good pasture, and sift it by the destruction of the bad sheep. - Eze 34:11. For thus saith the Lord Jehovah, Behold, I myself, I will inquire after my flock, and take charge thereof. Eze 34:12. As a shepherd taketh charge of his flock in the day when he is in the midst of his scattered sheep, so will I take charge of my flock, and deliver them out of all the places whither they have been scattered in the day of cloud and cloudy night. Eze 34:13. And I will bring them out from the nations, and gather them together out of the lands, and bring them into their land, and feed them upon the mountains of Israel, in the valleys, and in all the dwelling-places of the land. Eze 34:14. I will feed them in a good pasture, and on the high mountains of Israel will their pasture-ground be: there shall they lie down in a good pasture-ground, and have fat pasture on the mountains of Israel. Eze 34:15. I will feed my flock, and I will cause them to lie down, is the saying of the Lord Jehovah. Eze 34:16. That which is lost will I seek, and that which is driven away will I bring back; that which is wounded will I bind up, and that which is sick will I strengthen: but that which is fat and strong will I destroy, and feed them according to justice. Eze 34:17. And you, my sheep, thus saith the Lord Jehovah, Behold, I will judge between sheep and sheep, and the rams and the he-goats. Eze 34:18. Is it too little for you, that ye eat up the good pasture, and what remains of your pasture ye tread down with your feet? and the clear water ye drink, and render muddy what remains with your feet? Eze 34:19. And are my sheep to have for food that which is trodden down by your feet, and to drink that which is made muddy by your feet? Eze 34:20. Therefore thus saith the Lord Jehovah to them, Behold, I, I will judge between fat sheep and lean. Eze 34:21. Because ye press with side and shoulder, and thrust all the weak with your horns, till ye have driven them out; Eze 34:22. I will help my sheep, so that they shall no more become a prey; and will judge between sheep and sheep. - All that the Lord will do for His flock is summed up in Eze 34:11, in the words דּרשׁתּי את־צאני וּבקּרתּים, which stand in obvious antithesis to 'ואין דּורשׁ וגו in Eze 34:6 - an antithesis sharply accentuated by the emphatic הנני אני, which stands at the head in an absolute form. The fuller explanation is given in the verses which follow, from Eze 34:12 onwards. Observe here that biqeer is substituted for בּקּשׁ. בּקּר, to seek and examine minutely, involves the idea of taking affectionate charge. What the Lord does for His people is compared in Eze 34:12 to the care which a shepherd who deserves the name manifests towards sheep when they are scattered (נפרשׁות without the article is connected with צאנו in the form of apposition); and in Eze 34:12 it is still more particularly explained. In the first place, He will gather them from all the places to which they have been scattered. הצּיל implies that in their dispersion they have fallen into a state of oppression and bondage among the nations (cf. Exo 6:6).  בּיום  belongs to the relative clause: whither they have been scattered. The circumstance that these words are taken from Joe 2:2 does not compel us to take them in connection with the principal clause, as Hitzig and Kliefoth propose, and to understand them as relating to the time when God will hold His judgment of the heathen world. The notion that the words in Joel signify “God’s day of judgment upon all the heathen” (Kliefoth), is quite erroneous; and even Hitzig does not derive this meaning from Joe 2:2, but from the combination of our verse with Eze 30:3 and Eze 29:21. The deliverance of the sheep out of the places to which they have been scattered, consists in the gathering together of Israel out of the nations, and their restoration to their own land, and their feeding upon the mountains and all the dwelling-places of the land (מושׁב, a place suitable for settlement), and that in good and fat pasture (Eze 34:14); and lastly, in the fact that Jehovah bestows the necessary care upon the sheep, strengthens and heals the weak and sick (Eze 34:15 and Eze 34:16) - that is to say, does just what the bad shepherds have omitted (Eze 34:4) - and destroys the fat and strong. In this last clause another side is shown of the pastoral fidelity of Jehovah. אשׁמיד has been changed by the lxx, Syr., and Vulg. into  ,אשׁמורφυλάχω; and Luther has followed them in his rendering, “I will watch over them.” But this is evidently a mistake, as it fails to harmonize with ארענּה במשׁפּט. The fat and strong sheep are characterized in Eze 34:18 and Eze 34:19 as those which spoil the food and water of the others. The allusion, therefore, is to the rich and strong ones of the nation, who oppress the humble and poor, and treat them with severity. The destruction of these oppressors shows that the loving care of the Lord is associated with righteousness - that He feeds the flock בּמשׁפּט.

This thought is carried out still further in Eze 34:17-21, the sheep themselves being directly addressed, and the Lord assuring them that He will judge between sheep and sheep, and put an end to the oppressive conduct of the fat sheep and the strong. בּין שׂה לשׂה: between the one sheep and the other. לשׂה is extended in the apposition, “the rams and he-goats,” which must not be rendered, “with regard to the rams and he-goats,” as it has been by Kliefoth. The thought is not that Jehovah will divide the rams and he-goats from the sheep, as some have explained it, from an inappropriate comparison with Mat 25:32; but the division is to be effected in such a manner that sheep will be separated from sheep, the fat sheep being placed on one side with the rams and he-goats, and kept apart from the lean (רזה, Eze 34:20) and the sickly sheep (נהלות, Mat 25:21). It is to the last-named sheep, rams, and he-goats that Mat 25:18 and Mat 25:19 are addressed. With regard to the charge brought against them, that they eat up the pasture and tread down the remainder with their feet, etc., Bochart has already correctly observed, that “if the words are not quite applicable to actual sheep, they are perfectly appropriate to the mystical sheep intended here, i.e., to the Israelites, among whom many of the rich, after enjoying an abundant harvest and vintage, grudged the poor their gleaning in either one or the other.” משׁקע, a substantive formation, like מרמס, literally, precipitation of the water, i.e., the water purified by precipitation; for שׁקע, to sink, is the opposite of רפשׂ, to stir up or render muddy by treading with the feet (compare Eze 32:14 and Eze 32:2). בּריה, Eze 34:20 = בּראה or בּריּה. Eze 34:22 brings to a close the description of the manner in which God will deliver His flock, and feed it with righteousness. והושׁעתּי points back to והצּלתּי in Eze 34:12, and ושׁפטתּי to ארענּה במשׁפּט in Eze 34:16. - To this there is appended in Eze 34:23. a new train of thought, describing how God will still further display to His people His pastoral fidelity.

Eze 34:23-31

Appointment of David as Shepherd, and Blessing of the People

Eze 34:23. And I will raise up one shepherd over them, who shall feed them, my servant David; he will feed them, and he will be to them a shepherd. Eze 34:24. And I, Jehovah, will be God to them, and my servant David prince in the midst of them: I, Jehovah, have spoken it. Eze 34:25. And I will make a covenant of peace with them, and destroy the evil beasts out of the land, so that they will dwell safely in the desert and sleep in the forests. Eze 34:26. And I will make them and the places round my hill a blessing, and cause the rain to fall in its season: showers of blessing shall there be. Eze 34:27. The tree of the field will give its fruit, and the land will give its produce, and they will be safe in their land, and will know that I am Jehovah, when I break their yoke-bars in pieces, and deliver them out of the hand of those who made them servants. Eze 34:28. They will be no more a prey to the nations, and the wild beasts will not devour them; but they will dwell safely, and no one will terrify them. Eze 34:29. And I will raise up for them a plantation for a name, so that they will no more be swept away by famine in the land, and shall no longer bear the disgrace of the heathen nations. Eze 34:30. And they shall know that I, Jehovah, their God, am with them, and they are my people, the house of Israel, is the saying of the Lord Jehovah. Eze 34:31. And ye are my sheep, the flock of my pasture; ye are men, I am your God, is the saying of the Lord Jehovah. - God will cause to stand up, raise up, one single shepherd over His flock. הקים, the standing expression for the rising up of a person in history through the interposition of God (cf. Deu 18:15; 2Sa 7:12, and other passages). רעה, not unicus, singularis, a shepherd unique in his kind, but one shepherd, in contrast not only with the many bad shepherds, but with the former division of the people into two kingdoms, each with its own separate king. Compare Eze 37:24 with Jer 28:6, where it is expressly said that the David to be raised up is to feed Israel and Judah, the two peoples that had been divided before. “My servant David:” Jehovah calls him עבדּי, not merely with reference to the obedience rendered (Hävernick), but also with regard to his election (Isa 42:1; Hengstenberg). There is no necessity to refute the assertion of Hitzig, David Strauss, and others, that Ezekiel expected the former King David to be raised from the dead. The reference is to the sprout of David (Jer 23:5), already called simply David in Hos 3:5 and Jer 30:9. In Eze 34:24 the relation of Jehovah to this David is more precisely defined: Jehovah will then be God to His people, and David be prince in the midst of them. The last words point back to 2Sa 7:8. Through the government of David, Jehovah will become in truth God of His people Israel; for David will feed the people in perfect unity with Jehovah, - will merely carry out the will of Jehovah, and not place himself in opposition to God, like the bad shepherds, because, as is therewith presupposed, he is connected with God by unity of nature.

In Eze 34:25. the thought is carried out still further, - how God will become God to His people, and prove Himself to be its covenant God through the pastoral fidelity of the future David. God will fully accomplish the covenant mercies promised to Israel. The making of the covenant of peace need not be restricted, in accordance with Hos 2:20 (18), to a covenant which God would make with the beasts in favour of His people. The thought is a more comprehensive one here, and, according to Lev 26:4-6, the passage which Ezekiel had in his mind involves all the salvation which God had included in His promises to His people: viz., (1) the extermination of everything that could injure Israel, of all the wild beasts, so that they would be able to sleep securely in the deserts and the forests (Eze 34:25, compare Lev 26:6); (2) the pouring out of an abundant rain, so that the field and land would yield rich produce (Eze 34:26, Eze 34:27; cf. Lev 26:4-5). “I make them, the Israelites, and the surroundings of my hill, a blessing.” גּבעתי, the hill of Jehovah, is, according to Isa 31:4, Mount Zion, the temple-mountains, including the city of Jerusalem. The surroundings of this hill are the land of Israel, that lay around it. But Zion, with the land around, is not mentioned in the place of the inhabitants; and still less are we to understand by the surroundings of the hill the heathen nations, as Hengstenberg does, in opposition both to the context and the usage of the language. The thought is simply that the Lord will make both the people and the land a blessing (Hävernick, Kliefoth). בּרכה, a blessing, is stronger than “blessed” (cf. Gen 12:2). The blessing is brought by the rain in its season, which fertilizes the earth. This will take place when the Lord breaks the yokes laid upon His people. These words are from Lev 26:13, where they refer to the deliverance of Israel from the bondage of Egypt; and they are transferred by Ezekiel to the future redemption of Israel from the bondage of the heathen. For עבדים , compare Exo 1:14. This thought is carried out still further in Eze 34:28; and then, in Eze 34:29, all that has been said is summed up in the thoughts, “I raise up for them a plantation for a name,” etc. מטּע, a plantation, as in Eze 17:7; not a land for planting (Hitzig). לשׁם, for a name, i.e., not for the glory of God (De Wette); but the plantation, which the Lord will cause to grow by pouring down showers of blessing (Eze 34:26), is to bring renown to the Israelites, namely, among the heathen, who will see from this that Israel is a people blessed by its God. This explanation of the words is supplied by the following clause: they shall no more be swept away by famine in the land, and no more bear the disgrace of the heathen, i.e., the disgrace which the heathen heaped upon Israel when in distress (compare Zep 3:19; Jer 13:11; and the primary passage, Deut. 26:29). From this blessing they will learn that Jehovah their God is with them, and Israel is His people. The promise concludes in Eze 34:31 with these words, which set a seal upon the whole: “Ye are my flock, the flock of my pasture (lit., my pasture-flock; צאן , Jer 23:1, the flock fed by God Himself); men are ye, I am your God.” That these last words to not serve merely as an explanation of the figurative expression “flock,” is a fact of which no proof is needed. The figure of a flock was intelligible to every one. The words “call attention to the depth and greatness of the divine condescension, and meet the objection of men of weak faith, that man, who is taken from the earth האדמה, and returns to it again, is incapable of so intimate a connection with God” (Hengstenberg).

If we take another survey, in conclusion, of the contents of our prophecy, the following are the three features of the salvation promised to the people of Israel: - (1) The Lord will liberate His people from the hand of the bad shepherds, and He Himself will feed it as His flock; (2) He will gather it together from its dispersion, bring it back to the land of Israel and feed it there, will take charge of the sheep in need of help, and destroy the fat and strong sheep by which the weak ones are oppressed; (3) He will raise up the future David for a shepherd, and under his care He will bestow upon His people the promised covenant blessings in richest measure. These saving acts of God for His people, however, are not depicted according to their several details and historical peculiarities, as Kliefoth has correctly observed, nor are they narrated in the chronological order in which they would follow one another in history; but they are grouped together according to their general design and character, and their essential features. If, then, we seek for the fulfilment, the Lord raised up His servant David as a shepherd to Israel, by sending Jesus Christ, who came to seek and to save that which was lost (Luk 19:10; Mat 18:11), and who calls Himself the Good Shepherd with obvious reference to this and other prophetic declarations of a similar kind (Joh 10:11.). But the sending of Christ was preceded by the gathering of Israel out of the Babylonian exile, by which God had already taken charge of His flock, Yet, inasmuch as only a small portion of Israel received the Messiah, who appeared in Jesus, as its shepherd, there fell upon the unbelieving Israel a new judgment of dispersion among all nations, which continues still, so that a gathering together still awaits the people of Israel at some future time. No distinction is made in the prophecy before us between these two judgments of dispersion, which are associated with the twofold gathering of Israel; but they are grouped together as one, so that although their fulfilment commenced with the deliverance of Israel from the Babylonian captivity and the coming of Jesus Christ as the Good Shepherd of the family of David, it was only realized in that portion of Israel, numerically the smallest portion, which was willing to be gathered and fed by Jesus Christ, and the full realization will only be effected when that conversion of Israel shall take place, which the Apostle Paul foretells in Rom 11:25. - For further remarks on the ultimate fulfilment, we refer the reader to a later page.

The Shepherds Reproved. (b. c. 587.)

1 And the word of the Lord came unto me, saying, 2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? 3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. 4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. 5 And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. 6 My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them.

The prophecy of this chapter is not dated, nor any of those that follow it, till ch. xl. It is most probable that it was delivered after the completing of Jerusalem's destruction, when it would be very seasonable to enquire into the causes of it.

I. The prophet is ordered to prophesy against the shepherds of Israel—the princes and magistrates, the priests and Levites, the great Sanhedrim or council of state, or whoever they were that had the direction of public affairs in a higher or lower sphere, the kings especially, for there were two of them now captives in Babylon, who, as well as the people, must have their transgressions shown them, that they might repent, as Manasseh in his captivity. God has something to say to the shepherds, for they are but under-shepherds, accountable to him who is the great Shepherd of Israel, Ps. lxxx. 1. And that which he says is, Woe to the shepherds of Israel! Though they are shepherds, and shepherds of Israel, yet he must not spare them, must not flatter them. Note, If men's dignity and power do not, as they ought, keep them from sin, they will not serve to exempt them from reproof, to excuse their repentance, or to secure them from the judgments of God if they do not repent. We had a woe to the pastors, Jer. xxiii. 1. God will in a particular manner reckon with them if they be false to their trust.

II. He is here directed what to charge the shepherds with, in God's name, as the ground of God's controversy with them; for it is not a causeless quarrel. Two things they are charged with:—1. That all their care was to advance and enrich themselves and to make themselves great. Their business was to take care of those that were committed to their charge: Should not the shepherds feed the flocks? No doubt they should; they betray their trust if they do not. Not that they are to put the meat into their mouths, but to provide it for them and bring them to it. But these shepherds made this the least of their care; they fed themselves, contrived every thing to gratify and indulge their own appetite, and to make themselves rich and great, fat and easy. They made sure of the profits of their places; they did eat the fat, the cream (so some), for he that feeds a flock eats of the milk of it (1 Cor. ix. 7), and they made sure of the best of the milk. They made sure of the fleece, and clothed themselves with the wool, getting into their hands as much as they could of the estates of their subjects, yea, and killed those that were well fed, that what they had might be fed upon, as Naboth was put to death for his vineyard. Note, There is a woe to those who are in public trusts, but consult only their own private interest, and are more inquisitive about the benefice than about the office, what money is to be got than what good to be done. It is an old complaint, All seek their own, and too many more than their own. 2. That they took no care for the benefit and welfare of those that were committed to their charge: You feed not the flock. They neither knew how to do it, so ignorant were they, nor would they take any pains to do it, so lazy and slothful were they; nay, they never desired nor designed it, so treacherous and unfaithful were they. (1.) They did not do their duty to those of the flock that were distempered, did not strengthen them, nor heal them, nor bind them up, v. 4. When any of the flock were sick or hurt, worried or wounded, it was all one to them whether they lived or died; they never looked after them. The princes and judges took no care to right those that suffered wrong or to shelter injured innocency. They took no care of the poor to see them provided for; they might starve, for them. The priests took no care to instruct the ignorant, to rectify the mistakes of those that were in error, to warn the unruly, or to comfort the feeble-minded. The ministers of state took no care to check the growing distempers of the kingdom, which threatened the vitals of it. Things were amiss, and out of course, every where, and nothing was done to rectify them. (2.) They did not do their duty to those of the flock that were dispersed, that were driven away by the enemies that invaded the country, and were forced to seek for shelter where they could find a place, or that wandered of choice upon the mountains and hills (v. 6), where they were exposed to the beasts of prey and became meat to them, v. 5. Every one is ready to seize a waif and stray. Some went abroad and begged, some went abroad and traded, and thus the country became thin of inhabitants, and was weakened and impoverished, and wanted hands both in the fields of corn and in the fields of battle, both in harvest and in war: My flock was scattered upon all the face of the earth, v. 6. And they were never enquired after, were never encouraged to return to their own country: None did search or seek after them. Nay, with force and cruelty they ruled them, which drove more away, and discouraged those that were driven away from all thoughts of returning. Their case is bad who have reason to expect better treatment among strangers than in their own country. It may be meant of those of the flock that went astray from God and their duty; and the priests, that should have taught the good knowledge of the Lord, used no means to convince and reclaim them, so that they became an easy prey to seducers. Thus were they scattered because there was no shepherd, v. 5. There were those that called themselves shepherds, but really they were not. Note, Those that do not do the work of shepherds are unworthy of the name. And if those that undertake to be shepherds are foolish shepherds (Zech. xi. 15), if they are proud and above their business, idle and do not love their business, or faithless and unconcerned about it, the case of the flock is as bad as if it were without a shepherd. Better no shepherd than such shepherds. Christ complains that his flock were as sheep having no shepherd, when yet the scribes and Pharisees sat in Moses' seat, Matt. ix. 36. It is ill with the patient when his physician is his worst disease, ill with the flock when the shepherds drive them away and disperse them, by ruling them with force.

The Shepherds Reproved. (b. c. 587.)

7 Therefore, ye shepherds, hear the word of the Lord ; 8 As I live, saith the Lord God , surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; 9 Therefore, O ye shepherds, hear the word of the Lord ; 10 Thus saith the Lord God ; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them. 11 For thus saith the Lord God ; Behold, I, even I, will both search my sheep, and seek them out. 12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. 13 And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. 14 I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. 15 I will feed my flock, and I will cause them to lie down, saith the Lord God . 16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.

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

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

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

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

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

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

God's Care of His Flock; Prediction of Messiah's Kingdom. (b. c. 587.)

17 And as for you, O my flock, thus saith the Lord God ; Behold, I judge between cattle and cattle, between the rams and the he goats. 18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? 19 And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet. 20 Therefore thus saith the Lord God unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle. 21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; 22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. 23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it. 25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. 26 And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. 27 And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord , when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. 28 And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid. 29 And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more. 30 Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God . 31 And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God .

The prophet has no more to say to the shepherds, but he has now a message to deliver to the flock. God had ordered him to speak tenderly to them, and to assure them of the mercy he had in store for them. But here 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 should be effectually made, partly at his first coming (for for judgment he came into this world, John ix. 39, to fill the hungry with good things and to send the rich empty away, Luke i. 53), but completely at his second coming, when he shall, as it is here said, judge between cattle and cattle, as a shepherd divides between the sheep and the goats, and shall set the sheep on his right hand and the goats on his left (Matt. xxv. 32, 33), which seems to have reference to this. We have here,

I. Conviction spoken to those of the flock that were fat and strong, the rams and the he-goats (v. 17), those that, though they had not power, as shepherds and rulers, to oppress with, yet, being rich and wealthy, made use of the opportunity which this gave them to bear hard upon their poor neighbours. Those that have much would have more, and, if they set to it, will have more, so many ways have they of encroaching upon their poor neighbours, and forcing from them the one ewe-lamb, 2 Sam. xii. 4. Do not the rich oppress the poor merely with the help of their riches, and draw them before the judgment-seats? Jam. ii. 6. Poor servants and tenants are hardly used by their rich lords and masters. The rams and the he-goats not only kept all the good pasture to themselves, ate the fat and drank the sweet, but they would not let the poor of the flock have any comfortable enjoyment of the little that was left them; they trod down the residue of the pastures and fouled the residue of the waters, so that the flock was obliged to eat that which they had trodden into the dirt, and drink that which they had muddied, v. 18, 19. This intimates that the great men not only by extortion and oppression made and kept their neighbours poor, and scarcely left them enough to subsist on, but were so vexatious to them that what little coarse fare they had was embittered to them. And this seemed a small thing to them; they thought there was no harm in it, as if it were the privilege of their quality to be injurious to all their neighbours. Note, Many that live in pomp and at ease themselves care not what straits those about them are reduced to, so they may but have every thing to their mind. Those that are at ease, and the proud, grudge that any body should live by them with any comfort. But this as not all; they not only robbed the poor, to make them poorer, but were troublesome to the sick and weak of the flock (v. 21): They thrust with side and shoulder those that were feeble (for the weakest goes to the wall) and pushed the diseased with their horns, because they knew they could be too hard for them, when they durst not meddle with their match. It has been observed concerning sheep that if one of the flock be sick and faint the rest will secure it as well as they can, and shelter it from the scorching heat of the sun; but these, on the contrary, were most injurious to the diseased. Those that they could not serve themselves of they did what they could to rid the country of, and so scattered them abroad, as if the poor, whom, Christ says, we must have always with us, were public nuisances, not to be relieved, but sent far away from us. Note, It is a barbarous thing to add affliction to the afflicted. Perhaps these rams and he-goats are designed to represent the scribes and Pharisees, for they are such troublers of the church as Christ himself must come to deliver it from, v. 23. They devoured widows' houses, took away the key of knowledge, corrupted the pure water of divine truths, and oppressed the consciences of men with the traditions of the elders, besides that they were continually vexatious and injurious to the poor of the flock that waited on the Lord, Zech. xi. 11. Note, It is no new thing for the flock of God to receive a great deal of damage and mischief from those that are themselves of the flock, and in eminent stations in it, Acts xx. 30.

II. Comfort spoken to those of the flock that are poor and feeble, and that wait for the consolation of Israel (v. 22): "I will save my flock, and they shall no more be spoiled as they have been by the beasts of prey, by their own shepherds or by the rams and he-goats among themselves." Upon this occasion, as is usual in the prophets, comes in a prediction of the coming of the Messiah, and the setting up of his kingdom, and the exceedingly great and precious benefits which the church should enjoy under the protection and influence of that kingdom. Observe what is here foretold,

1. Concerning the Messiah himself. (1.) He shall have his commission from God himself: I will set him up (v. 23); I will raise him up, v. 29. He sanctified and sealed him, appointed and anointed him. (2.) He shall be the great Shepherd of the sheep, who shall do that for his flock which no one else could do. He is the one Shepherd, under whom Jews and Gentiles should be one fold. (3.) He is God's servant, employed by him and for him, and doing all in obedience to his will, with an eye to his glory—his servant, to re-establish his kingdom among men and advance the interests of that kingdom. (4.) He is David, one after God's own heart, set as his King upon the holy hill of Zion, made the head of the corner, with whom the covenant of royalty is made, and to whom God would give the throne of his father David. He is both the root and offspring of David. (5.) He is the plant of renown, because a righteous branch (Jer. xxiii. 5), a branch of the Lord, that is beautiful and glorious, Isa. iv. 2. He has a name above every name, a throne above every throne, and may therefore well be called a branch of renown. Some understand it of the church, the planting of the Lord, Isa. lxi. 3. Its name shall be remembered (Ps. xlv. 17) and Christ's in it.

2. Concerning the great charter by which the kingdom of the Messiah should be incorporated, and upon which it should be founded (v. 25): I will make with them a covenant of peace. The covenant of grace is a covenant of peace. In it God is at peace with us, speaks peace to us, and assures us of peace, of all good, all the good we need to make us happy. The tenour of this covenant is: "I the Lord will be their God, a God all-sufficient to them (v. 24), will own them and will be owned by them; in order to this my servant David shall be a prince among them, to reduce them to their allegiance, to receive their homage, and to reign over them, in them, and for them." Note, Those, and those only, that have the Lord Jesus for their prince have the Lord Jehovah for their God. And then they, even the house of Israel, shall be my people. If we take God to be our God, he will take us to be his people. From this covenant between God and Israel there results communion: "I the Lord their God am with them, to converse with them; and they shall know it, and have the comfort of it."

3. Concerning the privileges of those that are the faithful subjects of this kingdom of the Messiah and interested in the covenant of peace. These are here set forth figuratively, as the blessings of the flock. But we have a key to it, v. 31. Those that belong to this flock, though they are spoken of as sheep, are really men, men that have the Lord for their God, and are in covenant with him. Now to them it is promised,

(1.) That they shall enjoy a holy security under the divine protection. Christ, our good Shepherd, has caused the evil beasts to cease out of the land (v. 25), having vanquished all our spiritual enemies, broken their power, and triumphed over them; the roaring lion is not a roaring devouring lion to them; they shall no more be a prey to the heathen nor the heathen a terror to them, neither shall the beasts of the land devour them. Sin and Satan, death and hell, are conquered. And then they shall dwell safely, not only in the folds, but in the fields, in the wilderness, in the woods, where the beasts of prey are; they shall not only dwell there, but they shall sleep there, which denotes not only that the beasts being made to cease there shall be no danger, but, their consciences being purified and pacified, they shall be in no apprehension of danger; not only safe from evil, but quiet from the fear of evil. Note, Those may lay down and sleep securely, sleep at ease, that have Christ for their prince; for he will be their protector, and make them to dwell in safety. None shall hurt them, nay, none shall make them afraid. If God be for us, who can be against us? Therefore will not we fear, though the earth be removed. Through Christ, God delivers his people not only from the things they have reason to fear, but from their fear even of death itself, from all that fear that has torment. This safety from evil is promised (v. 27): They shall be safe in their land, in no danger of being invaded and enslaved, though their great plenty be a temptation to their neighbours to desire their land; and that which shall make them think themselves safe is their confidence in the wisdom, power, and goodness of God: They shall know that I am the Lord. All our disquieting fears arise from our ignorance of God and mistakes concerning him. Their experience of his particular care concerning them encourages their confidence in him: "I have broken the bands of their yoke, with which they have been brought and held down under oppression, and have delivered them out of the hand of those that served themselves of them, whence they shall argue, He that has delivered does and will, therefore will we dwell safely." This is explained, and applied to our gospel-state, Luke i. 74. That we, being delivered out of the hand of our enemies, might serve him without fear, as those may do that serve him in faith.

(2.) That they shall enjoy a spiritual plenty of all good things, the best things, for their comfort and happiness: They shall no more be consumed with hunger in the land, v. 29. Famine and scarcity, when Israel was punished with that judgment, turned as much to their reproach among the heathen as any other, because the fruitfulness of Canaan was so much talked of. But now they shall not bear that shame of the heathen any more For the showers shall come down in their season, even showers of blessing, v. 26. Christ is a Shepherd that will feed his people; and they shall go in and out, and find pasture. [1.] They shall not be consumed with hunger; for they shall not be put off with the world for a portion, which is not bread, which satisfies not, and which leaves those that are put off with it to be consumed with hunger. The ordinances of the ceremonial law are called beggarly elements, for there was little in them, compared with the Christian institutes, wherewith the mower fills his hand and he that binds sheaves his bosom. Those that hunger and thirst after righteousness shall not be consumed with that hunger, for they shall be filled. And he that drinks of the water that Christ gives him, the still waters by which he leads his sheep, shall never thirst. [2.] Showers of blessings shall come upon them, v. 26, 27. The heavens shall yield their dews; the trees of the field also shall yield their fruit. The seat of this plenty is God's hill, his holy hill of Zion, for on that mountain, in the gospel church, it is, that God has made to all nations a feast; to that those must join themselves who would partake of gospel benefits. The cause of this plenty is the showers that come down in their season, that descend upon the mountains of Zion, the graces of Christ, his doctrine that drops as the dew, the graces of Christ, and the fruits and comforts of his Spirit, by which we are made fruitful in the fruits of righteousness. The instances of this plenty are the blessings of heaven poured down upon us and the productions of grace brought forth by us, our comfort in God's favour and God's glory in our fruit-bearing. The extent of this plenty is very large, to all the places round about my hill; for out of Zion shall go forth the law, shall go forth light to a dark world, and the river that shall water a dry and desert world; all that are in the neighbourhood of Zion shall fare the better for it; and the nearer the church the nearer its God. And, lastly, The effect of this plenty is, I will make them a blessing, eminently and exemplarily blessed, patterns of happiness, Isa. xix. 24. Or, They shall be blessings to all about them, diffusively useful. Note, Those that are the blessed of the Lord must study to make themselves blessings to the world. He that is good, let him do good; he that has received the gift, the grace, let him minister the same.

Now this promise of the Messiah and his kingdom spoke much comfort to those to whom it was then made, for they might be sure that God would not utterly destroy their nation, how low soever it might be brought, as long as that blessing was in the womb of it, Isa. lxv. 8. But it speaks much more comfort to us, to whom it is fulfilled, who are the sheep of this good Shepherd, are fed in his pastures, and blessed with all spiritual blessings in heavenly things by him.

CHAP. XXXIV.

Ver. 1. ANd the Word] See chap. 18.1.

Ver. 2. Prophecy againſt the Shepherds] Good Shepherds they ſhould have been, but they were naught, Jer. 23. and naught would come of them, for their mal-adminiſtration.

Wo be to the Shepherds of Iſrael] Both to Princes and Prieſts, by whoſe evil governement the people were ſo bad, as in the former Chapter is fully ſet forth: Qualis rex, talis grex, the Sheep will follow the Shepherd: the common people are like a flock of Cranes; as the firſt flye, all follow.

Should not the Shepherds feed the flocks?] Such flocks eſpecially as have golden fleeces, precious ſouls? Oh feed, feed, feed, ſaith our Saviour to Peter, Joh. 21.15. feed them for my ſake (as the Syriack there hath it) rule them well, teach them well, go before them in good example, do all the offices of a faithful Shepherd to them, and be inſtant, or ſtand cloſe to the work, 2 Tim. 4.2. Dominus propè, the Arch-ſhepherd is at hand.

Ver. 3. Ye eat the fat] Ecce, lac & lanam recipitis: this ye might do, if in meaſure; for the workman is worthy of his wages; ſee 1 Cor. 9.7. but ye gorge your ſelves with the beſt of the beſt: & ſi ventri benè, ſi lateri, as Epicurus in Horace, if the belly may be filled, the back fitted, that's all you take care for. In parabola ovis capras quaeritis, & veſtrum maximè compendium ſpectatis, ye are all for your own ends, nouriſhing your hearts as in a day of ſlaughter, or of good chear, Jam. 5.5.

Ye kill them that are fed] Heb. ye ſacrifice them, ſo ye pretend, but mind your own fat paunches: See Prov. 7.14.

But ye feed not the flock] As being falſi & ſicti imò picti paſtores, mock-ſhepherds.

Ver. 4. The diſeaſed have ye not ſtrengthened] Five ſorts of ſheep are here reckoned up that needed the ſhepherds beſt care and cure, but nothing was done; or, if any thing, it was overdone: for with force and cruelty they ruled over them. See 1 Pet. 5.3.

Ver. 5. And they were ſcattered, becauſe there is no ſhepherd] None but an idol-ſhepherd, Zach. 11.17. a fooliſh ſhepherd, ver. 15. and the ſheep being a fooliſh creature even to a proverb, [non-Latin text not transcribed]. and apt to wander into harmes way, will never return to the fold, if not fetcht back; but ſtick in the thornes, or dye in a ditch, or run into the wolves mouth.

Ver. 6. My ſheep wandered] Through the ſhepherds ſupine negligence, or bloody truculence. Surely, as the herd of Deer forſake and puſh away the wounded Deer from them, ſo did theſe cruel ſhepherds: being non paſtores ſed impoſtores, non Epiſcopi ſed Apoſcopi, non praelati ſed Pilati; as Bernard wittily; ſheep-biters rather then ſhepherds: greedy dogs, Eſa. 56.10, 11. grievous wolves, Act. 20.29.

And none did ſearch or ſeek after them] Nec erat qui quaereret aut requireret.

Ver. 7. Therefore ye ſhepherds hear the Word of the Lord] And oh that this Word might ever ſound aloud in the eares of all ſhepherds, as the voyce of heavens trumpet!

Hyperbaton aetiolog cumVer. 8. As I live ſaith the Lord, ſurely becauſe] God here ſeemeth to be in a great heat, in a perturbation of ſpirit, cauſing a kind of impediment in his ſpeech: ſo throughly was he moved againſt theſe leud ſhepherds, whoſe faults he rippeth up again to make better way to their ſentence.

Becauſe my flock became a prey] To the Chaldees, but eſpecially to that old manſlayer.

Becauſe there was no ſhepherd] None but a company of Nominals, or rather Nullities.

Ver. 9. Therefore, O ye ſhepherds] See ver. 7, 8.

Ver. 10. Behold I am againſt the ſhepherds] Heb. Lo, I againſt: by an angry Apoſiopeſis.

And cauſe them to ceaſe from feeding the flock] They ſhall be Officiperdae, Quondams, laid aſide like broken veſſels, as have been ſome Kings of this land in their ſeveral generations (one of recent remembrance) Popiſh Biſhops not a few, Bonner and others outed and deprived..

Ego, ego, Nominatium abſolute [illegible: 1 letter]o tu[illegible: 1 letter]. Oeconom. lib. 1. Ver. 11. Behold I even I will both ſearch] Ego ego repoſcam & anquiram: rather then the work ſhall be undone, Ile do all my ſelf, and then 'tis ſure to be well done. Ariſtotle telleth of a certain Perſian, who being asked What did moſt of all feed the horſe? anſwered, the Maſters eye: And of a certain African of whom when it was demanded, What was the beſt manure or ſoil for a field? anſwered, the owners foot-ſteps, that is, his preſence and perambulation. Praeſul ut praeſit & profit ſuis, ab iis non abſit, Shepherds ſhould reſide with their flocks: the Archſhepherd will not fail to do ſo.

Ver. 12. A[illegible: 1 letter] a ſhepherd] He proſecuteth the Allegory drawn from ſhepherdy all along; ſtriking ſtill upon the ſame ſtring with much ſweetneſs.

So will I ſeek out my ſheep] Mat. 15.24. Pſal. 119. ult. Eſa. 40.11.

In the cloudy and dark day] i. e. In the time of their calamity and captivity. When things are at worſt, God himſelf will ſet in: he reſerveth his holy hand for a dead lift.

Ver. 13. And I will bring them out from the people] This they could very hardly beleeve: therefore he aſſureth them of it again and again. God will do the like for all his Elect, ſeem it never ſo impoſſible.

And feed them upon the mountaines of Iſrael] Which are very high mountaines: but the Church, Gods hill, is higher, Eſay 2.2. See the Note there.

Ver. 14. I will feed them in a good paſture] Dayly and daintily; feed them among the Lillyes, Cant. 2.16. Pſal. 23.1, 2, 3. feed them with the fleſh and blood of my dear Son, Joh. 6.

There ſhall they lye in a good fold] Having a bleſſed calm in their conſciences, full of ſpiritual ſecurity, and freed from all annoyances, Mic. 5.5.

Ver. 15. I will feed my flock] Doing all the offices of a good ſhepheard for them: and charging mine underſhepheards to do ſo too.

And I will cauſe them to lye dow[illegible: 1 letter]] By giving reſt to their ſouls, Mat. 11. together with many happy Halcyons, that they may ſerve me without fear, Luk. 1.74.

Ver. 16. I will ſeek that which was loſt, &c.] As he did Peter, Paul, the good thief, Matthew, Zac[illegible: 1 letter]etu, the Diſciples after their ſhameful flight, Auſtin; all us who like ſheep were gone aſtray, &c.

But I will deſtroy the fat] P[illegible: 1 letter]nguem & petulcam, ſuch as in whom fulneſſe breedeth forgetfulneſſe, as in Jeſhurun, Deut. 32.15. Queen Elizabeth was told in a Sermon by Mr. Deering, that once ſhe was Tanquam ovis, like a meek ſheep, but now tanquam indomita juvenca, as an untamed heifer; and therefore wiſhed her to meet God by repentance. Here good Oecolampadius complaineth (and cauſe enough he had) of ſome of Chriſts fatter ſheep, who were too too taunty and troubleſome to their fellows. The Lutherans of Suevia he might well mean; who, in their Syngramma, uſed him very courſely: and Luther himſelf in his book of private Maſſe, ſet forth An. Dom. 1533. paſſeth a very uncharitable cenſure upon his diſeaſe and death.

And I will feed them with judgement] Putting a difference, and dealing with them as it is fit.

Ver. 17. And as for you, O my flock] I have a ſaying to you alſo (ſuch as are unruly eſpecially) as well as to your ſhepheards.

Behold I judge between cattle and cattle] Between ſincere Chriſtians and hypocrites, ſheep and goats: and can ſoon ſhed them, and ſhew them to the world, who are fierce rams, and who are naſty goats: at laſt day howſoever, all ſhall out, and a ſeparation ſhall be made: the precious ſhall be taken out from the vile.

Ver. 18. Seemeth it a ſmall thing unto you] Extenuant hypocritae ſuam culpam honeſto titulo. Hypocrites make the beſt and the leaſt of their ſins;Oecol. which good men acknowledge with aggravation; but the works of the fleſh are manifeſt: and here we have a lively picture of the Pop[illegible: 1 letter]ſh Clergy, who eat up the beſt, and tread down the reſt, & pro ſalutaribus aquis ſuam ſalivam hominibus obtrudunt, and for wholeſome, obtrude brackiſh waters upon men, to quench their thirſt.

Ver. 19. And as for my flock, they eat] The poor miſled and muzzled people are glad to eat ſuch as they can catch: they are fed with traditions, legendary fables, indulgences, vowed pilgrimages, pennances, &c. If Luther had not come in our way, ſay they, we could have perſwaded the people to have eat graſſe.

Ver. 20. I even I will judge between the fat cattle] Theſe are, ſaith Auſtin, thoſe that preſume of their own ſtrength, and boaſt of their own righteouſneſſe: being proud, inſolent, and void of charity.

Ver. 21. Becauſe ye have thruſt with ſide and with ſhoulder] i. e. With pretence of law on your ſide, and with power in your hand to do what you liſt;Toto corpore et conatu. for who can withſtand you?

And puſhed all the diſeaſed with your hornes] i. e. With your excommunications, and perſecutions: See Eſa. 66.5.

Till ye have ſcattered them abroad] For how ſhould they abide it? they drive them out of the fold, flock, paſture; ſo that they muſt either fly, or dye.

Ver. 22. Therefore will I ſave my flock] Viz. By Chriſt the true Shepheard: who once found out him whom the Jews had unjuſtly excommunicated, Joh. 9.35. and gave him encouragement. He knows all his ſheep by name, as Exod. 33.12, 17. and hath promiſed them ſafety here, and ſalvation hereafter, Joh. 10.27. It is not with the Saints, as Eſa. 31.4. or as Amos 3.12. but as Jer. 31.10, 11, 12. See the places.

Ver. 23. And I will ſet up one Shepheard] Who indeed is the only Shepheard. Magiſtrates and Miniſters are Shepheards: but Chriſt is the good Shepheard, Joh. 10.11. the great Shepheard and Biſhop of ſouls, 1 Pet. 2.25. Heb. 13.20. the true Shepheard, above all for skill, love, and power: above Jacob, above David of whom he deſcended, and by whoſe name he is here called: ſo Jer. 30.9. Hoſ. 3.5. Ezek. 37.24.

Even my ſervant David] i. e. Chriſt the Son and ſucceſſour of David, not David George; as that odious heretike who dyed at Baſile blaſphemouſly applied this text to himſelf as if he had been the man here intended. The Jews themſelves confeſſe that Meſſias is here meant.

He ſhall feed them] This is thus repeated, as that which containeth a world of comfort. It ſheweth alſo that Chriſt will do it to the utmoſt. Jacob was a ſedulous Shepherd: Chriſt much more.

Ver. 24. And I the Lord will be their God] This is that Bee-hive of heavenly honey we ſo oft meet with in the Old Teſtament; which therefore thoſe Sectaries have ſo little reaſon to reject.

And my ſervant David a Prince among them] Captain of the Lords hoſts, Joſh. 6.2. Captain alſo of his peoples ſalvation, Heb. 2.10. Meſſias the Prince, Dan. 9.25.

Ver. 25. And I will make with them a Covenant of peace] Pactum pacis, pacis omnimodae, Jer. 31.13. Eſa. 11.10. Joh. 14.27.

And will cauſe the evil beaſts] That were wont to worry the flock. I will ſet them ſafe from Satan and his impes, his inſtruments; ſuch as was Nero the lion, and bloody Bonner the Popes ſlaughter-ſlave here.

Ver. 26. And I will make them—a bleſſing] By bleſſing them with all ſpiritual benedictions in Chriſt Jeſus, Eph. 1.3. ſo that they ſhall be felices & faecundi, happy and fruitful.

There ſhall be ſh[illegible: 1 letter]wres of bleſſing] Or very large ſhowres (2 Cor. 9.6.) of divine doctrine, Eſa. 55.9. and of righteouſneſſe, Hoſ. 10.12.

Ver. 27. And the tree of the field ſhall yield her fruit] There ſhall be a confluence of all comforts and contentments.

When I have broken the bands of their yoke] Freed them from the Babyloniſh bondage: but eſpecially from the Tyranny of ſin and terrour of hell; when I have broke the devils yoke from off the necks of their ſouls.

Out of the hands of thoſe that ſerved themſelves of them] As did the devil, whoſe drudges they were, and who had them wholly at his beck and check.

Ver. 28. And they ſhall be no more a prey to the heathen] As the Jews then were and are to this day, being uſed by the Papiſts as ſpunges. The Chriſtian Hebrews alſo ſuffered with joy the ſpoiling of their goods: but then (for an allay to their grief) they knew within themſelves that which did ſufficiently ſupport them, and make up their loſſe, Heb. 10.34.

Sept. plantam pacis.Ver. 29. And I will raiſe up for them a plant of renowne] i. e. Chriſt the true tree of life: Or the Church planted and rooted in Chriſt, and much renowned all the world over. Chriſt myſtical is a vine covering the whole earth.

And they ſhall be no more conſumed with hunger] They ſhall have enough of all good things, a ſufficiency, though not a ſuperfluity; a Davids ſat habeo, becauſe the Lord hath heard the voyce of my ſupplications, Pſal. 116.1.

Neither bear the ſhame of the heathen any more] God will bring them in credit with thoſe which formerly ſlighted and reproached them. God faſhioneth mens opinions, ruleth their tongues, promiſeth to them who by patient continuance in well-doing ſeek for glory and honour and immortality, eternal life: where the Saints ſhall ſhine as the Sun in his ſtrength, Rom. 2.7. Mat. 13.43.

Ver. 30. Thus ſhall they know that I the Lord their God, am with them] They ſhall underſtand the loving kindneſs of the Lord, Pſal. 107.43. they ſhall know the ſalvation of their God, Pſal. 50.23. they ſhall have a plerophory of faith, as Rom. 8.38.

Ver. 31. And ye my flock—are men] Sheep ye are, but rational ſheep, having your ſpiritual ſenſes habitually exerciſed to diſcern good and evil, Heb. 5.14. ſo that ye take and ſee my goodneſs, Pſal. 34.8.