Lange Commentary - Ezekiel 34:1

Lange Commentary - Ezekiel 34:1 - 34:31

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Lange Commentary - Ezekiel 34:1 - 34:31

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This Chapter Verse Commentaries:

34:1 - 34:31

II. THE DIVINE PROMISES

1. Against the Shepherds of Israel, of the Shepherd Kindness of Jehovah toward His Flock, and of His Servant David (Ch. 34)

¹And the word of Jehovah came to me, saying: ²Son of man, prophesy upon the shepherds of Israel, prophesy, and say to them, to the shepherds, Thus saith the Lord Jehovah: Woe to the shepherds of Israel, that were ³feeding themselves! Should not the shepherds feed the flock? Ye ate the fat, and clothed yourselves with the wool; ye killed what was fed; ye fed not ⁴the flock. Those which became weak ye have not strengthened, and the sick ye have not healed, and the wounded [broken] have ye not bound up, and the driven away have ye not brought back, nor looked after that which was lost [perishing], and with rigour have ye ruled them, and with oppression. ⁵And they were scattered, because [there was] no shepherd, and were for food to all living creatures ⁶[for meat to all beasts] of the field, and they were scattered. They wander, My flock, upon all mountains, and upon every high hill; and upon the whole face of the earth have they been scattered, My flock, and there is none that ⁷seeks after, and none that looks after. Therefore, shepherds, hear the word of Jehovah. ⁸As I live—sentence of the Lord Jehovah—Because My flock has become for a prey [for booty], and they have become, My flock, for food to all living creatures of the field, because [there was] not a shepherd, and My shepherds have not sought after My flock, and the shepherds fed themselves, ⁹and fed not My flock: Therefore, ye shepherds, hear the word of Jehovah; ¹⁰Thus saith the Lord Jehovah: Behold, I [am] against the shepherds, and demand My flock from their hand, and cause them to cease from feeding the flock; and the shepherds shall no more feed themselves; and I deliver [snatch] My flock out of their mouth, and they shall not henceforth be for food to them. ¹¹For thus saith the Lord Jehovah: Behold, I, I [am there], and seek for My flock, and inspect [scrutinize] them. ¹²As a shepherd inspects his flock, in the day that he is amongst his flock, the scattered [sheep], so will I inspect My flock, and deliver [rescue] them out of all the places whither they were scattered ¹³in the day of cloud and darkness. And I lead them forth from among the peoples, and gather them from the lands, and bring them to their ground, and feed them upon the mountains of Israel, in the valleys, and in all ¹⁴the dwellings of the land [the earth]. On good pasture will I feed them, and in [on] the high mountains of Israel shall their walk be: there shall they lie down in a good walk, and on a fat pasture shall they feed upon the mountains of Israel. ¹⁵I will feed My flock, and I will make them lie down: sentence ¹⁶of the Lord Jehovah. I will look after the perishing, and the driven away will I bring back, and the broken will I bind up, and will strengthen the sick, and the fat and the strong I will destroy; I will feed it with judgment. ¹⁷And ye, My flock, thus saith the Lord Jehovah, Behold, I Judges 18 between sheep and sheep, the rams and the he-goats. Is it too little for you that ye feed on the good [best] pasture, and ye tread down the rest of your pasture with your feet, and drink the sunk water, and with your feet trouble ¹⁹the residue? And My flock, must they feed on what your feet have trodden, ²⁰and of what your feet have troubled must they drink? Therefore, thus saith the Lord Jehovah to them: Behold, I, I [am there] and judge between ²¹fat sheep and lean [impoverished] sheep. Because ye push with side and with shoulder, and thrust with your horns all those which have become weak, till ²²ye have scattered them abroad: Therefore I help My flock, and they shall no longer be for a prey, ²³and I will judge between sheep and sheep. And I appoint [raise up] over them one shepherd, and he feeds them, My servant David; he ²⁴will feed them, and he will be to them a shepherd. And I, Jehovah, will be to them a God, and My servant David prince in their midst. I, Jehovah, have ²⁵spoken. And I conclude for them a covenant of peace, and cause the evil beasts to cease out of the land, and they dwell securely in the wilderness, ²⁶and sleep in the woods. And I give them and the environs of My hill [for a] blessing, and cause the rain to come down in its season—showers of blessing there shall be. ²⁷And the tree of the field gives its fruit, and the land shall give its increase; and they are safe upon their ground, and they know that I am Jehovah, when I break the bars of their yoke, and I deliver [rescue] them from the hand of those whom they served [who wrought through them]. ²⁸And they shall no more be a prey to the heathen, and the beasts of the field shall not devour them, and they dwell secure, and there is none to make them afraid ²⁹And I raise up for them a plantation for a name, and they shall no more be swept away from hunger in the land, and no more bear the reproach of the ³⁰heathen. And they know that I, Jehovah, their God, [am] with them, and they [are] My people, the house of Israel: sentence of the Lord Jehovah ³¹And ye My flock, flock of My pasture, men [are] ye; I [am] your God: sentence of the Lord Jehovah.

Eze_34:2. Sept.: ... Ù ðïéìåíåò ... ìç ïἱ ðïéíåíåò âïóêïõóéí ἑáõôïõò ;—

Eze_34:3. ʼ Éäïõ ôï ãáëá êáôåóèéåôå —

Eze_34:4. ... êáé ôï ἰó÷õñïõ êáôåéñãáóèå ìï÷èù . (Anoth. read.: äàáãåú .)

Eze_34:5. ... ôïõ ἀãñïõ ê . ôïéò ðåôåéíïéò ôïõ ïí ̓ ñáíïõ .

Eze_34:6. Êáé äéåðáæìóáí ôá ðñïâáôá ìïí … ( ðáíôé ) ðñïóùðù ( ðáóçò ) ê . ãìò … ïὐäå ὁ ἀðïóôæåöùí (Anoth. read.: åòì ôðé ëì .) Vulg.: et non erat qui requireret, non erat, inquam, qui requireret.

Eze_34:8. Sept.: ... åἰ ìçí ἀíôé ôïõ ãåíåóèêé … åἰò êñïíïìçí ê . ãåíåóèáé ô . ðæïâáôá ìïõ —

Eze_34:10. ... ôïõ ìç êïéìáéíåéí ô . ðñïâáôá ìïõ … ἐ ô . ðïéìåíåò áí ̓ ôá —

Eze_34:12. ... ἐí ἡìåñá ãíïöïõ ê . íåöåëçò ἐí ìåóù –

Eze_34:14. Sept.: ... ἐí ô . ὀæåé ôù ὑøçëù , ἐí ô . ὀñåé ʼ Éóñáçë . Êáé ἐóïíôáé áἱ ìáíäñáé áὐôùí ἐêåé ê . êïéìçèçïíôáé , ê . ἐêåé áíáðáóïíôáé ἐí ôñõöç —

Eze_34:15. ... . êáé ἐðéãíùóïíôáé , äïé ôé åἰìé êõñéïê . Ôáäå ëåãå –

Eze_34:16. ... ἰó÷íñïí öíëáîù . ê … áἰôá ìåôá êñéìáôïò .. For àùîéã all read àùîéø ) except Chald.

Eze_34:21. Sept.: ... ô . êåñáóéí ὑìùí ἐêåñáôéæåôå , ê . ðáí ôï ἐêëåéðïí ἐîåèë âåôå .

Eze_34:22. Ê . óùôù … êñéïí ðñïò êñéïí .

Eze_34:25. ... ôù Äáõéä äéáèçêìí … ê . êáôïéêçóïõóéí ἐí ôç ἐñçìù —

Eze_34:26. ... áí ̓ ôïõò êõêëù ô . ὀñïõò ìïõ , ê … ô . ὑåôïí , ὑåôïí åὐëïãéáò áὐôïéò .

Eze_34:27. ... ἑí ἐëðéäé åἰñçíçò … ô . æõãïí ôïí êëïéïõ áὐôùí —

Eze_34:28. Sept.: ... ἐí ἐëðéäé —

Eze_34:29. ... öõôïí åἰñçíçò

Eze_34:30. Sept. Syr. Arab. add äðåúí , and omit àúí .

Eze_34:31. Ê . ὑìåéò ðñïâáôá ìïõ ê . ðñïâáôá ô . ðïéìíéïõ ìïõ ἐóôå , ê . ἰãù –

EXEGETICAL REMARKS

Eze_34:1-10. The Shepherds of Israel

Eze_34:1. Hengstenberg regards the prophet with this word of Jehovah as meeting the trouble which arises from the loss of civil government: the seeming loss, he contends, is real gain, since the existing government was so bad. Keil excellently designates the turning against the bad shepherds as a foil for the ensuing promise. What the relation to the first part of the book, the natural sequel to the same already suggests, namely, a vivid representation of the past,—this will now show itself to be the more appropriate, since in the second part of the book the promise of God is what gives the prevailing tone. The future salvation cannot be better set off and characterized than upon the past distress; just as upon the dark background of our misery, redemption generally appears the brighter, and also so much the more a necessity; and Joh_8:10 (“Woman, where are those thine accusers?”) conveys an import of a similar kind with reference to a still more distant time than what is here referred to.

Eze_34:2. òַì (comp. àֶì , Eze_13:2), agreeably to the tenor of what follows, as much as: against; but as the controversy has respect to positions of eminence, it carries a certain reference to that. Kliefoth undoubtedly views the shepherds rightly, when he understands thereby generally the entire body of officials who had committed to them the leadership of the people. At least the following description, bearing as it does the shepherd form, is capable of comprehending all, and admits of application to all. Hence some have taken it with reference to the kings, and also to the priests; others have thought merely of the kings, or of the collective order then holding the reins of government (as Hengst.); others, again, have found here the false prophets and teachers of the people. The reference to Jeremiah 23., which has been leant upon, decides nothing; it only shows how, in the second part also of his book of prophecy, Ezekiel kept himself in unison of sentiment with his predecessor and companion. Nothing can be proved here by the “biblical idea of the shepherd” (Keil), since it is just the image of a shepherd which is set before us; and the fact that in Eze_34:23 sq. David forms the antithesis, and that in the character of prince, finds its explanation in the Messianic idea, thereby symbolized and historically exhibited, which, as in our prophet, is viewed pre-eminently in its kingly aspect (pp. 23, 24). So, on the other hand, by means of the contrast with the anointed, it leaves, under the image of the shepherd, the complex of official life to be understood. All the offices—hence He is called Christ—and princes also (comp. on Eze_12:10) must, the more they had been guilty, culminate in him. In order to retain the king and the great ( ùָׂøéí , the magnates, Hitzig), Hengst. notices the circumstance that Jehoiachin and Zedekiah, and likewise many of the chiefs, were still in life; that the announcement therefore might extend into the future. But he holds that what the prophet here announces as having as to its main part already taken place, must be simply an explanation of the judgment in the form of an announcement of it!— ìָøֹòִéí , the address repeated, pleonasmus emphaticus, whereby the shepherd-idea at the same time is prominently brought out, while, on the other hand, the threatening attached and description of the reality comes thus into more marked contrast.—That were feeding themselves; this already indicates all ( àåֹúָí , reflexive, Ewald, Gr. p. 788), the selfishness that merely seeks its own, instead of what belongs to the flock. ( öֹàï , small cattle; especially sheep, but also goats.) Comp. Php_2:21; 2Co_12:14; Judges 5-12; Act_20:28; 1Pe_5:2.

Eze_34:3. Here a detailed description is given of the “not feeding,” to which the “feeding,” the obligation involved in the relation of shepherd to flock (“should not the shepherd,” etc., Eze_34:2), stands opposed; and the picture is drawn so as to make enjoyment merely take the primary place on the side of the shepherds. Such was their habitual acting. Instead of fat, Hitzig reads with the Sept. çָìָá , milk, as also Rosenmüller, so as thereby to avoid the anticipating and repeating as regards the killing in the third clause. Certainly the milk Would suit well with the “wool,” and the “eating” (1Co_9:7) should occasion no difficulty. There must not, however, be supposed the lawful use of the flock, but from the first the greed which appropriates to itself the best of the animal; at length the best animal itself is what appears in the representation—from which, however, nothing arises for determining more closely what office is meant, since it is applicable to each office [“but manifestly most strictly applicable to the kingly or ruling office,” P. F.].—To the greedy misappropriation for one’s own use, there is a companion picture in Eze_34:4; the words: “ye fed not the flock,” farther declaring, on the one hand, the want of care for the flock, the contemptuous neglect of them, nay, on the other hand, the merciless energy with which what should have been protection had turned into simple domination. ðַçְìåֹú , partic. Niphal from çָìָä , are those which had become weak, wretched, whether it may have been through sickness or overdriving. çåֹìָä is the sick itself. The Niph. pass. of ùָׁáַø denotes what is wounded, what has been somewhat broken—corresponding to which is: “to bind up,” to wrap up firmly. Comp. Mat_12:20.— ðִãַּçָä is the driven away, the exiled, in consequence of harsh treatment (comp. 1Pe_2:25). àָáַã , to lose one’s self, to be lost, to perish (comp. Mat_10:6; Mat_15:24; Mat_18:11; Luk_15:4; Luk_15:6; Luk_19:10). The two last expressions prepare the way for the øָãַä (to domineer, to trample on) with çָæְ÷ָä , and with ôֶּøֶê (tyranny). Comp. Exo_1:13-14; Lev_25:43; Lev_25:46; Lev_25:53; Jdg_4:3 : 1Sa_2:16; 1Pe_5:3.

Eze_34:5. There is here, finally, given the closing feature, as it is likewise involved in the verb ãָòָä , the keeping together; while they did not discharge the shepherd-obligation, did not feed the flock, they also failed to keep them together, which is expressed by the Niphal of ôּåּõ in respect to the sheep, which also had already been prepared for by äַëִּãַּçַú and äָàֹáֶãֶú (Eze_34:4). The description now applies to the flock, not to single sheep merely. The first úְּôåּöֶéðָä Hengst. understands of the internal dissolution of the people, in consequence of which the power of resisting was lost in regard to those without; the second he understands of the exile. Both expressions, however, are fundamentally the same. When Israel was not held together in the name of Jehovah through the theocratic offices, the scattering, the self-abandonment, and surrender to the worldly powers was the natural, necessary consequence.— îִáְּìִé øֹöֶä , from the want, the non-existence of a shepherd; because no shepherd who had discharged his duty according to his office was there; comp. Jer_10:21; Zec_10:2; Mat_9:36. In consequence of the scattering of the flock—this first of all—they became food to the nations round about; the other—and on this account is åַúְּôåּöֶéðָä repeated—overtook them to the full in their state of exile—as previously in the ten tribes, so now also in Judah, as set forth in Eze_34:6. (Num_27:17; 1Ki_22:17; Joh_10:12.) The representation in the image should plainly be understood as a pictorial delineation; so that: upon the whole face of the earth, by which the preceding: upon all mountains, and: upon every high hill, may be regarded as thrown together, must be taken to mean not their own land, as some have thought (Theodoret), viewing it in connection with the heathen worship practised there, but also the earth, without reference to heathen lands. The éִùׁâåּ , however, should be distinguished from ðָôֹöåּ [that is, the “wandering” from the “scattering”], and possibly, therefore, the heathenizing tendency and the punishment borne among the heathen may be indicated. The repeated and emphasized My flock prepares for the resolutions of Jehovah that follow. There being none to search is explained by the preceding: “because there was no shepherd.” Upon ãָּøַù and áָּ÷ַùׁ , see at Eze_3:18. According to Häv., ãָּøַùׁ signifies to inquire farther, to search for, to concern one’s self about, while áָּ÷ַùׁ signifies the seeking for the lost.

Eze_34:7. There is now, on the ground of such unfaithfulness to duty, pronounced the “woe” of Eze_34:2, under the form of hearing the word of Jehovah.

Eze_34:8. The manner of proceeding, however, as commonly with Ezekiel, is first of all again to rehearse the guilt of the shepherds, and so to resume the charge that the flock, which Jehovah had committed to these shepherds as His own, had been taken away by the stranger, given up to the stranger, turned into a “booty,”—a contrast of such a kind that all, in a manner, was said by it. A prey is more exactly defined by: for food, agreeably to Eze_34:5; and the expression: because there was no shepherd, after Eze_34:6, is explained by: have not sought after My flock.

Eze_34:9. This verse, with the therefore, renews the demand on the shepherds (Eze_34:7).

Eze_34:10. Instead of çַúÎàָðִé× we have here áֹäÎàָîÎø× , and äִðְðִé instead of àִí ìֹà ּ — Eze_13:20; Eze_13:8.— åְãָøַùְׁúִé , antithesis to , åְìֹàÎ îִôּéäֶí . Comp. Eze_33:8; Zec_9:16.—The flock must be demanded of the officials, and these made to cease—which was fulfilled up to the time of Christ. With reference to the flock, such a seeking is a deliverance ( äִöִéì ) , considering the character of the shepherds; and because the circumstance of their feeding themselves goes immediately before, which points back to Eze_34:3, îִôִּéäֶñ is put instead of îִéָּãָí , and ìֹÎúִäéֶéï forms the parallel to åìֹàÎéִøְòåּ òåֹã , previously used (Eze_13:21).

Eze_34:11-22. Jehovah in His Shepherd Tenderness toward His Flock

Eze_34:11. This verse grounds (For) the ceasing of the past relation of shepherd and flock through the all-expressive personal addition: äִðְðִéÎàָðִé , which the Targum Jona. renders by: “Behold, I will manifest Myself.” As it is said in Joh_1:10 sq.: “He was in the world,” and: “He came unto His own.”—I seek for My flock, a contrast to: “there is none that seeketh for,” in Eze_34:6, and to: “they have not sought for,” in Eze_34:8. Instead of áָּ÷ַùׁ , however, there stands the more inward áָּ÷ַø , inspect, consider, by means of which the following expansion is introduced, which has respect exclusively to the flock,—“the community, on whose preservation everything depends” (Ewald).

Eze_34:12. There must be the inspection (Gesen.: properly, Aram. inf. Poël) of a shepherd; Jehovah will therefore discover Himself not only as proprietor, whose proprietorship is of another kind, but specially as shepherd, which He really is, in contrast to the merely titular officials, nay, as if He alone were shepherd (Psalms 23.). Hence also òֵãֶø , where formerly there was öֹàï ; comp. Jer_13:17 (Isa_40:11; Jer_31:10; Luk_15:4).—In the day that he is amongst his flock describes more fully what is implied in the brief though energetic and significant: “Behold, I, I,” of Eze_34:11. The epithet ðִôְøָùׁåֹú to öֹàðåֹ indicates the assumed condition, however much, as a characteristic apposition, it is at variance with the meaning and nature of a flock. One has to think of the day that succeeds a nocturnal storm and tempest, and all the dangers arising from wild beasts, etc., when, after that the selfish shepherds had in a body proved faithless to their calling, now at length the true shepherd of the flock presents himself. So that: “in the day that he is amongst his flock,” evidently forms a contrast to: the day of cloud and darkness, at the close of the verse; which words are, therefore, improperly connected by Hitzig (Klief.), with an ahusion to Eze_30:3; Eze_29:21, and especially to Joe_2:2, with: and deliver them ( åְäִöַּìְúִé ). For the day “of cloud and darkness” ( òֲøָôֶì , combination of “cloud” and darkness, yet not by a throwing together of òָøִéó and àֹôֶì , but an extended form, like ëַּøְîֶì , from ëֶּøֶí ), as also the derivation of the formula from the lawgiving on Sinai (Deu_4:11; Heb_12:18) might indicate, is not the day of God’s judgment upon all the heathen—also, not “the dark showers of the birth of a better time,” as Ewald puts it, connecting the expression with Eze_34:13, but the day of the dispersion of His people,—the punishment which, according to the law of God from Sinai, befell them by the instrumentality of the heathen. Accordingly, áְּéåֹí òָðָï× belongs to the immediately preceding relative clause àֲùֶׁøÎðָôֹöåּ× , a connection which is usual.—The rescuing, delivering out of, whereby the inspection of the flock accomplishes the kind of salvation indicated, presupposes in the general: a dangerous position,—in particular: imprisonment, servitude, oppression, tyranny, etc. That it was to be out of all the places, etc., besides being in accordance with the preceding figure (Eze_34:6), arises from the form of the salvation, which is represented as primarily a gathering (Eze_28:25), especially a bringing back out of exile to the land of their home, as is shown in Eze_34:13 (Exo_6:6; Exo_7:4-5; Act_2:9-11). Comp. also Eze_11:17; Joh_11:52. But at the same time, as Hengst. has said, “other glorious gifts and benefits, which, however, all pointed forward to the true fulfilment, and called forth desire for it,” are indicated by: and feed them ( åּãְòִéúִéí )—Eze_6:2-3.—And in all the dwellings of the land are, primarily, all the parts adapted for occupation, for inhabiting; might not äָàָøֶõ , however, have a farther reference?

Eze_34:14. An explanation is here given of the “feeding” by Jehovah with regard to the fodder ( îִøְòֶä ) , to which also ðִåֵäֶí corresponds, but, at the same time, with reference to lairs, reposing, resting, dwelling. It lies, besides, in the thing itself that the pasture-ground was, at the same time, a lair and resting-place, fold, Psalms 23; Son_1:7.— åּðְäָøֵé îְøåֹí× , Philippson: “upon the mountains of the height of Israel;” comp. at Eze_17:23; Eze_20:40.

Eze_34:15. A bringing together of what has been said in both respects; comp. on ãָáַõ , Eze_29:3; Psalms 23.

Eze_34:16. An explanation is here given, and in contrast to the denounced faithlessness (Eze_34:4) of those who had hitherto held the shepherd-office, of the “feeding” as that is understood by Jehovah, of a much more internal nature, and indeed with an eye to right and righteousness. As the contrast in strong and strengthen (comp. for that Luk_22:32) may of itself indicate, but as the words: I will feed it with judgment, put beyond doubt, and the sequel shows, the feeding by Jehovah is also a judging, which does not mean simply a right dealing, or treatment according to right and equity, but involves, as we shall see, a separation. With judgment is sufficiently explained by the: I will destroy ( àַùְׁîִéã ) —Psa_37:38; comp. also Eze_14:9; Luk_1:51-52. The ironical turn given to the àֶøְòֶðָּä (the suffix does not relate to the flock) may easily be understood from the visible antithesis to the: “and with rigor have ye ruled them, and with oppression,” in Eze_34:4; comp. also the distinction between çַùְּׁîֵðָä and äַçֲæָ÷ָä in the comparison with äַáְּøִéàָä in Eze_34:3. The Chaldee paraphrase interprets: “godless and sinners,” while the Vulg. translates: custodiam, as does Luther also, as if it had stood ùָׁîַø . Comp. also Rev_2:27; Psa_2:9.

Eze_34:17. As a confirmation of the sense put upon the last part of Eze_34:16, this verse introduces by way of contrast the (remaining) flock: And ye, My flock. The officials are with Eze_34:10 discharged and gone; the persons concerned can therefore only come into consideration according to their personal qualities, not according to their official rank; consequently, as one sheep merely with another, in other words, as “fat” and “strong,” or such like (Deu_32:15). Hence the: Behold, I judge between sheep and sheep, explains the: “in judgment,” of Eze_34:16 as a judgment between one kind of sheep and another, individual members of the flock; therefore, that ìָùֶׂä expresses the judicial separation in regard to those previously named fat and strong, and åְìָòַúּåּøִéí ( òָúַã , to urge, push; the he-goat òַúּåּã , properly: “pusher”) ìָàֵéìִéí an enlarging apposition. Hitzig: “against the rams and the he-goats.” Beside the pushing and pressing (Eze_34:21) there sounds distinctly forth the leading and guiding of the flock; so that the older expositors were right in thinking of the shepherds in Eze_34:2, yet not in that character, but simply as individuals. (As, in another respect certainly, the Servant of Jehovah, the Deliverer, is represented as a sheep, as a lamb (Isa_53:7), so in Ezekiel are the destroyers.) The fat and the strong among the sheep are therefore regarded as like the rams and he-goats, and placed on the one side—the situation, therefore, not at all so dissimilar to that in Mat_25:32, as Keil repeats after Hitzig, who merely gives this explanation: “The separation of the sheep from the goats in Mat_25:32 has nothing to do here.” As belonging to the sheep-flock, he-goats and rams are also, in the general sense, sheep (small cattle), and they are expressly so called in the words: “between sheep and sheep” but undoubtedly sheep and sheep (Eze_34:20) forms a distinction, namely, that those which Jehovah designates His are not like the he-goats and rams, from which He sets them apart. They are certainly not, as excellently remarked by Kliefoth, “represented as the righteous and innocent, but they are called the strayed, the driven away, the wounded, the weak: but they are the penitent, who hear the voice of God; therefore will He first seek them, and bring them back, and heal and strengthen them, but afterwards also will redeem them from the oppressions which the others, the he-goats, have exercised upon them.” According to Hitzig, these latter are with the fat and the strong “the rich and noble, who in manifold ways wrest from the humble by force and rigour their worldly goods.” But Kliefoth quite rightly: “a poor man can just as well be a he-goat as a rich man a sheep.” Only with the poor man the sphere is very limited; while for the rich and noble, power and the right to exercise it sit upon the very rim of their cradle. The “robber-knights,” as Hengst. calls them, are born in castles. The haughtiness, however, engendered by fatness and the misuse of their resources is to be taken into account. “David, even upon the throne, designates himself poor and needy” (Hengst.). The thing referred to, therefore, in the case of the rams and he-goats, is the wickedness which exhibits itself as violent procedure in superior positions of life. “God procures for the suffering sheep justice against the malicious” (Hengst.).

Eze_34:18. The unjust behaviour of the one portion toward the other is here exposed. Hengst.: “The address extends to the tyrants of the future”—that is, to the Scribes and Pharisees of our Lord’s time, whom it exactly suits.—Comp. on äַîְòַè îִáֶּí , Eze_16:20. Are ye not content with your own enjoyment, but must ye also disturb that of others? Thus fatness and strength might have enjoyed themselves at smaller cost. (Rev_3:17?) But now, as they left over to no one what they would not or could not use as pasture, but wantonly trampled it under foot, so did they also with respect to drink. îִùְׁ÷ָò , from ùָׁ÷ַò , Eze_32:14, “sinking of water,” is commonly interpreted as: “water clarified through sinking,” so that the clarifying is rather the main thing, the impurities have gone to the bottom. Hengst.: water of sinking, settled water; interpreted by Hitzig as: water on the ground, to be found at the bottom—that is, the coolest water. But as øָôַùׂ (promiscuously øָôַñ Eze_32:2)—by treading with the feet to make confused and troubled—shows, what perhaps most readily suggests itself is, that the water which was sunk, which had become little, and so threatened want, they in their wickedness had made undrinkable. (Luk_11:52?)

Eze_34:19. åְöàֹðִé , with Athnach! Is this right?

Eze_34:18.

Eze_34:20. To them according to Eze_34:17, to the last mentioned, the flock of Jehovah, and not to the evil and good together,—to the one for terror, and to the other for comfort (Rosenm.).

Eze_34:11.— áִøְéָä only here, with the view probably of distinguishing from Eze_34:3 (comp. at Eze_34:16). Usually áְøִéָּä is read for it, also øָæָä — áְøִéàָä . , to be thin, impoverished (comp. Mar_2:17; Mar_14:38; 1Co_9:22).

Eze_34:21. Here follows an address to the others, as Eze_34:18 does on Eze_34:17. The point of view is not, with Hitzig, to be confined to the pressing of a flock to the fountain. Comp. at Eze_34:4-5 (Jer_23:1-2).

Eze_34:22. åְäåֹùַׁúְòִé , more general and comprehensive than åְäִöַּìְúִּé , Eze_34:10; Eze_34:12.

Eze_34:8; Eze_34:17; Eze_34:20.

Eze_34:23-31. The Servant David

The and here gives the immediate sequence, without indicating anything remarkable in what was coming, as this indeed formed the abiding anticipation of the religious thought of Israel; so that since here the removal of the offices and the judgment upon the persons has been effected, he who was now to be looked for must at length come,—the course of events has plainly reached him as the last member in the series, according to which the: “I raise up” ( äֲ÷ִéîֹúִé ) , will have to be understood. No special forthcoming effected by God for the good of Israel, as in Deu_18:15 éָ÷ִéí ìְêָ , in the more peculiar might and grace of the Spirit, but simply the official (mediately divine) appointment of the shepherd in question is announced, although with a reference to 2 Samuel 7. But what is said there at Eze_34:12, åַäֲ÷ִéîֹúִé× (“I will set up thy seed”), was in Eze_34:11 illustrated beforehand by the: “I commanded to be over My people” ( öִåִּéúִé ), said with respect to the judges. These, therefore, appear as only provisional arrangements, as temporary, through God’s command interjected into the disorder for putting an arrest on the same, while for the seed, of which Eze_34:12 speaks, a permanent introduction and settlement was to be made. In spite of this diversity in the use of öִåִּéúִé , however, there lies nothing in åַäֲ÷ִéîֹúִé to suggest the fable of the Gilgul, as was done already by particular Rabbins, and recently has been resumed by Strauss, Hitzig, and others. At all events, Ezekiel would have expressed himself otherwise, if we were here scientifically to find the exegetical idiosyncrasy of a corporeal return of the historical David, by a resurrection from the dead. It is a desperate consolation, such as could have been imagined by no good exegetical conscience, to feel obliged to refer for such like fancies to Rosenmüller—even to the Zoroastrian doctrine of the return of the Paschutan.—On øֹòֶä , see the Doctrinal Reflections to our chapter.— àֶçָã signifies here certainly not “one,” one generally; also it can scarcely mean “only,” and has nothing immediately to do with the union of the two kingdoms under his sceptre, because there was nothing said of this previously; but the contrast is with the former shepherds and the sheep of the flock scattered through their guilt—this manifoldness on the one side, on the other has set over against it the oneness of this shepherd, who is the complex embodiment of shepherd watchfulness, as of all the duties of the shepherd office,—the divine realization of the idea of all that is involved generally in the nature of the office, as service toward the community for the sake of God, as sacred service in behalf of God’s people. [Kliefoth: “This shoot of David comprehends in his one person the whole shepherd-offices of Israel, and fulfils them; they are to be done away with him, but no other king over the people of God shall relieve him.”]—On account of the com. gen. of the “flock,” the fem. alternates with the masc. in the suffix.—He comes to his destination as a shepherd through the: and he feeds; the name is realized in his doing, with a reference to David’s former life and procedure; see Psa_78:70-71.—My servant David, who, on account of his attitude of obedience as Jehovah’s servant, showed himself to be one peculiarly fitted for serving the community, over which he was placed officially for the performance of such service, namely, as His servant not only chosen by Jehovah (objectively), but also called, but also anointed, but also in every way confirmed. As David “after the flesh,” so My servant “after the Spirit” points back genealogically in connection with the dynasty. There will be a Davidic person, and he will be in accord with the kingly pattern of David, so that Jehovah’s servant David will revive in him to the consciousness of every one. Therefore, in fact, a return of David, and indeed in the seed of David (Jer_23:5); therefore also different from the return of Elias in John the Baptist. Application is to be made to Christ, but to derive the exposition of the words from this presently fails, as when Kliefoth interprets “My servant” thus: “because, he, as God’s instrument, will accomplish what is written in Eze_34:11-22.” One must be at home in the style of representation which is given throughout Scripture of David, but more especially in the prophetic style of representation concerning him, in accord also with the pregnant prophetic self-consciousness which discovers itself in his own psalms, in order rightly to understand these and similar descriptions of the Messiah. See the Doctrinal Reflections on the chapter, and comp. Hos_3:5; Jer_30:9; Jer_23:5; Luk_1:32-33. Besides, the respect had to the fundamental passage 2 Samuel 7. itself leaves no doubt as to the proper understanding.—How much the comprehensive ideal, just because figurative, notion of the shepherd preponderates, is clear from the expressly and intentionally repeated: He will feed, etc. (Rev_7:17).

Eze_34:24. When it is said in 2Sa_7:14, in reference to the immediate posterity of David: “I will be a father to him,” there is here what corresponds to it in the words: And I, Jehovah, will be to them a God. Comp. Eze_11:20. “Father” to him, “God” to them, as the Father of our Lord Jesus Christ is our God. In like manner: and My servant David points back to 2Sa_7:8, where this appears in the form of an address, along with the promise there given; ðָâִéã is there, while here ðָùִׂéà is used. That through the government of David Jehovah was going to be in truth the God of His people Israel, etc. (Keil), is not expressly said, but the grand ideal, the eternity of the Davidic elevation and loftiness, is certainly set forth (2Sa_7:13; 2Sa_7:16; comp. Eph_1:22). But that Jehovah is He who thus speaks must dispose of all opposition from the present aspect of things.

As the whole service of David the prince in their midst is appointed for the salvation of the people, there is expressed in Eze_34:25 the establishing for them the covenant—that which always, when so peculiarly said in the technical phraseology, proceeds from the Highest in relation to the lower, that is, from Jehovah (Jer_31:31 sq.). The reason is, that the in itself ambiguous notion, yet corresponding to the covenant-relation originally in like manner established by God, manifests itself for the people as a revelation of such relationship, namely, as an attestation of offered grace, presenting itself, and giving assurance of God’s readiness to enter into fellowship with men. Comp. at Isa_55:3 (Heb_8:10; Act_3:25).—Covenant of peace (Isa_54:10), since in consequence of the covenant relationship of God there is guaranteed to the people this security, happy condition, salvation (Rom_14:17), of which the “ceasing of evil beasts” symbolizes the negative, and “the dwelling securely” the positive side. Comp. Lev_26:6 (Hos_2:20 [18]). According to Häv. and Hengst., the evil beasts are the hostile human potencies (Eze_34:5), and the driving of the heathen world from its hitherto domineering position must be meant. According to Hitzig, the public security in the land is pledged. But security ( ìָáֶèַç , Eze_28:26) the wilderness itself must have offered to those dwelling in it, which is sufficiently explained by the parallel áַּéְּòåֹøִéí (Qeri: áַּéְּòָøִéí ), surrendering themselves carelessly to sleep in the thicket of the woods. [Häv. finds an allusion to Solomon’s time of peace and blessing; but Kliefoth a literal return of the paradisiacal state after a materialistic manner.]

Eze_34:26. To the personelle (them) are annexed, in a local form of expression, the environs, by which, therefore, could not be meant men, with reference to the image of sheep, or the adjacent places for the persons inhabiting them. But the prominence given to My hill, that is, the temple-mount, or, with reference thereto, Jerusalem (Isa_31:4; Isa_10:32), carries over the representation of the people’s associates to the land. Comp. also Eze_34:14 : “And on the mountains of the height of Israel.” The words: And I give … for a blessing, chiming in with Gen_12:2, could not possibly (as Cocc. and Hengst. suppose) allow of our interpreting “the environs” as meaning the heathen joining themselves in the time of salvation to the old covenant-people (Eze_17:23; Eze_16:61; Eze_47:8), which is quite remote from the connection here. “And thou shalt be a blessing,” in Gen_12:2, is certainly explained thus in Eze_34:3; but here the expression: to “give for a blessing,” as the immediately following explanation of “rain in its season” shows us (Deu_11:14; Joe_2:23), adhering to the preceding reference to the land, will mean probably more than to bless. Yet still nothing essentially different, though giving utterance to it in a very marked manner.—The people shall be bodily a blessing through their land, to which Jehovah’s hand of blessing will mightily testify; hence showers of blessing (which mediate the blessing, in distinction from Eze_13:13; Pro_28:3; comp. also Deu_32:2; Isa_55:10-11; Rom_15:29; Eph_1:3)—shall be so primarily on no other account, but simply for their own experience and their own personal enjoyment. But comp. Eze_34:29. [Rosenm. brings to remembrance how far superior Palestine was to Egypt in regard to such blessings of the material heavens.] Accordingly, Eze_34:27 continues and portrays (comp. Lev_26:4) the fruitfulness thence arising in the field and land, in order presently to come back to the inhabitants settled again upon their home-soil—on which comp. Eze_34:25, Eze_28:25-26.— òֹì (from òָìַì , to join, make fast, bind) is generally the yoke of draught-cattle, in order to fasten them together or to the plough. îֹèּåֹú are the two ends of the cross-piece of wood which forms the chief strength of the yoke; hence in Eze_30:18 = yoke. The cross-piece of wood laid upon the neck of the animal was fastened by a cord or thong to the pole of the plough, and passing under the neck of the animal (see Delitzsch on Isaiah 58). As the allusion to Lev_26:13 and what follows here will show, it is to be understood figuratively—not in general of the endurance of sufferings, but specially of slavery, as in Egypt formerly, which should be broken. For parallel with áְּùִׁáְøִé stands åְäִöַּìְúִéí× and äָòֹáְãִéí áָּäֶí (Exo_1:14), of the laying on of slave labour. òָáַã with áְּ is to work with or through any one, so that the working stands out in him, he appears purely as an instrument (Mat_11:28; Mat_23:4; Joh_8:36; Act_15:10; Rom_8:2; 2Co_11:20; Gal_2:4).

Eze_34:28. Comp. Eze_34:22; Eze_34:8.

Eze_34:25; Eze_34:8 (Eze_29:5).—Lev_26:6; also Mic_4:4. Those whom they are said, in the preceding verse, to have served, are therefore the heathen, and the two other promises resume again the same two sides as Eze_34:25, while the words: and there is none to make them afraid, portray still farther the secure peaceful rest, almost reminding us of the opposite picture at the close of Eze_34:6.

Eze_34:29. And I raise up for them is parallel to Eze_34:23; the promise there begun in these terms reaches here its conclusion, for the whole of what has gone before relates to one and the same Messianic character.—According to Hitzig, îַèָּò can only mean a plant-place or ground; the plant-land should become to them for renown; what they planted should grow and prosper so as to be a glory for them. According to the older style of exposition it is the “plant,” Isa_11:1 : the Sept. and others read with it ùָׁìåֹí . Simpler, certainly, is the rendering plantation (agreeably to Eze_34:26 sq., and as at Eze_17:7), and it is also explained by the: “no more sweeping away by hunger,” etc., by reason of the fruitfulness of the country, and in contrast to the state of destitution mentioned elsewhere (Eze_5:12; Eze_5:16; Eze_6:11-12). So, too, ìùí (for a name