Ezequiel 34
Bob Utley · You Can Understand the Bible
Ezequiel 34:1-6
34:1 This is literally a marker for a new revelation. 34:2 "Son of man" See note at Ezek. 2:1. Special Topic: Son of Man ▣ "prophesy" This term (BDB 612, KB 659) is first used in Ezek. 4:7 (Niphal PERFECT, cf. Ezek. 37:7), but it appears often as a Niphal IMPERATIVE (cf. Ezek. 6:2; 11:4 [twice]; 13:2,17; 20:46; 21:2,9,14,28; 25:2; 28:21; 29:2; 30:2; 34:2 [twice]; 35:2; 36:1,3,6; 37:9 [twice],12; 38:2,14; 39:1). Special Topic: Prophecy (OT) ▣ "the shepherds of Israel" "Shepherd" (BDB 944, KB 1258, Qal PARTICIPLE, cf. Ezek. 34:2 [6 times], 3, 5,7,8 [3 times],9,10,12,23 [twice]) refers to the leaders, both political (i.e. 2 Sam. 7:7) and religious (i.e. priests, cf. Isa. 56:11; prophets, cf. Jer. 23:1-4; both Jer. 23:9-10; Zech. 11:17; and king, cf. Ezekiel 22). This VERB also occurs in Qal IMPERFECT, Ezek. 34:2, 3, 8,10,14 (twice),15,16,18,19,23 (twice) Qal PERFECT, Ezek. 34:8,12,13,23 Qal INFINITIVE CONSTRUCT, Ezek. 34:10 The origin of this concept comes from the pastoral traditions of the Patriarchs (cf. Genesis 49:24) Moses was a shepherd (cf. Exod. 3:1) from David's early life as a family herdsman (i.e. 1 Samuel 16:11; Psalm 78:70-71) Ultimately YHWH is the "good shepherd" (cf. Ps. 23; 77:20; 78:52; 80:1; Isa. 40:11; Jer. 23:3; 31:10. The Davidic Messiah ‒ Jer. 23:5-6; Ezek. 34:20-24; Matt. 2:6; John 10:11,14-16; Heb. 13:20; 1 Pet. 2:25; 5:4; Rev. 7:17 Sheep are animals that need constant care and protection. Shepherding became a powerful image for this (i.e. Gen. 49:24 Psalm 23). Zechariah also uses the concept of true and evil shepherds in an eschatological, apocalyptic setting (cf. Zechariah 11-13). Special Topic: Titles for the Special Coming One Special Topic: Apocalyptic Literature 34:3-4 These false shepherds think more of their own well-being than they do of the people of YHWH (cf. Jer. 23:1-6; 50:6). feed (lit. pasturing) themselves, Ezek. 34:2,8,10 eat the fat of the sheep, Ezek. 34:3,10 (possibly referring to milk products) take the wool, Ezek. 34:3 do not feed the flock, Ezek. 34:3 do not help the sick, Ezek. 34:4 do not bind the broken, Ezek. 34:4 do not seek the scattered, Ezek. 34:4 treat the flock violently, Ezek. 34:4 34:3 "the fat" These CONSONANTS (חלב) can be revocalized as "milk" (LXX, Vulgate), referring to butter, cheese, or cream. The UBS Text Project, p. 117, gives "milk" a "C" rating (considerable doubt). 34:4 "but with force and with severity you have dominated them" Note the three terms which denote the cruel treatment. with force, BDB 306, cf. Jdg. 4:3; 8:1; 2 Sam. 2:16 with severity, BDB 827, cf. Exod. 1:13,14; Lev. 25:43,46,53 dominated, BDB 921, KB 1109, Qal PERFECT, cf. Lev. 25:53; 26:17 (this is the same root used in Gen. 1:26,28) 34:5-6 As a result of the action, or lack of action, of leaders, the people of YHWH are scattered (cf. Jer. 23:1-2) are preyed on (cf. Ezek. 34:8,23; 14:15,21) wandered away and no one searched for them Sheep usually stay together. For them to be scattered demonstrates a stressful, dangerous situation. 34:5 "they are scattered for lack of a shepherd" Also refer to Num. 27:17; 1 Kgs. 22:17; and Matt. 9:36. 34:6 "there was no one to search or seek for them" The term "search" (BDB 205, KB 233, Qal PARTICIPLE) is used several times in this chapter. Judah's leaders did not seek, Ezek. 34:6 the shepherds did not seek (BDB 205, KB 233, Qal PERFECT), Ezek. 34:8 YHWH will require (BDB 205, KB 233, Qal PERFECT with waw) His sheep, Ezek. 34:10 YHWH, Himself will search (BDB 205, KB 233, Qal PERFECT with waw) for His sheep, Ezek. 34:11 The word "search" is parallel in this verse with "seek" (BDB 134, KB 152, Piel PARTICIPLE, cf. Jdg. 6:29; 1 Chr. 16:11; 2 Chr. 20:3-4; Job 10:6; Ps. 24:6; 38:12; 105:4; Jer. 29:13) Special Topic: Seek the Lord
Ezequiel 34:7-10
34:7-10 This surely is an example of individual responsibility and divine judgment. This individual aspect is characteristic of Ezekiel (cf. Ezek. 18).
Ezequiel 34:11-16
34:11-31 Notice the number of FIRST PERSON MASCULINE SINGULAR statements! YHWH, Himself will act on behalf of His people. This is exactly the opposite of Ezek. 34:2-6. I Myself will search for My sheep, Ezek. 34:11 I Myself will seek them out, Ezek. 34:11 I will care for My sheep, Ezek. 34:12 I will deliver them, Ezek. 34:12,22 I will bring them out from the peoples, Ezek. 34:13 (cf. Ezek. 11:17; 20:41) I will gather them, Ezek. 34:13 (cf. Ezek. 11:17; 20:34.41; 28:25; 36:24; 37:21; 38:8; 39:27) I will feed them, Ezek. 34:13,14,15,18 I will lead them to rest (lit. "cause to lie down"), Ezek. 34:15 (cf. Ps. 23:1,2) I will seek the lost, Ezek. 34:16 I will bring back the scattered, Ezek. 34:16 I will bind up the broken, Ezek. 34:16 (cf. Isa. 30:26) I will strengthen the sick, Ezek. 34:16 (cf. Ps. 147:3) I will feed them judgment, Ezek. 34:16 I will judge between one sheep and another, Ezek. 34:17,22 I will judge between the fat sheep and the lean sheep, Ezek. 34:20 (cf. Ezek. 34:16) I will set over them one shepherd, My servant David I will be their God, Ezek. 34:24 I will make a covenant of peace with them, Ezek. 34:25 I will eliminate harmful beasts, Ezek. 34:25 I will make them and the places around My hill a blessing, Ezek. 34:26 I will cause showers to come down in their season, Ezek. 34:26 I have broken the bars of their yoke, Ezek. 34:27 I have delivered them, Ezek. 34:27 I will establish for them a renowned planting place, Ezek. 34:29 Here YHWH acts because of His faithless leaders, but in Ezek. 36:27-36 He acts because of His people's inability to be faithful and obedient to His Mosaic covenant. This default on the part of His people precipitates a new covenant based on God's actions and faithfulness (cf. Jer. 31:31-34)! Jesus is the Good Shepherd (cf. John 10; Heb. 13:20; 1 Pet. 2:25). 34:12 "when he is among the scattered sheep" As a shepherd was present with his flock, so YHWH will be personally present (i.e. for blessing and protection) with His people. ▣ "on a cloudy and gloomy day" This is an idiom for judgment (cf. Ezek. 30:3; Ps. 97:2; Joel 2:2; Jer. 13:16; Zeph. 1:15), in this case Israel's (by Assyria) and Judah's (by Neo-Babylon) exile. 34:16 NASB, NKJV, NRSV, TEV, JPSOA, NAB "but the fat and strong I will destroy" "I shall watch over the fat and healthy" "I will guard the strong" "I will protect the fat and strong" The MT has "I will destroy," BDB 1029, KB 1552, Hiphil IMPERFECT FIRST PERSON SINGULAR (שׁמד), but the ancient versions (LXX, Peshitta, and Vulgate) have "I will preserve" or "I will watch," BDB 1036, KB 1581 (שׁמר). The context supports both. "preserve" fits the immediate verses (vv. 11-16a) "destroy" fits Ezek. 34:16b-c the larger context (cf. vv. 17-22) The UBS Text Project, p. 117, gives the MT a "C" rating (considerable doubt).
Ezequiel 34:17-19
34:17 "As for you, My flock" Ezekiel is making a comparison between the future condition of the current leadership the people ▣ "I will judge between one sheep and another, between the rams and the male goats" This refers to a judgment between the strong and the weak, between the greedy shepherds and the true shepherds (cf. Ezek. 34:22). 34:18 "Is it too slight a thing for you" This is an idiom of inappropriate actions (cf. Ezek. 16:20; Num. 16:9,13; Josh. 22:17; 2 Sam. 7:19; Isa. 7:13). ▣ Sheep do not like to feed in trampled pastures nor drink from muddied waters (cf. Psalm 23). The wealthy not only exploited the weak, poor, and socially ostracized, they made it such that they could not prosper and become free of their situation. This violates many passages in Leviticus and Deuteronomy about how the covenant people should treat each other.
Ezequiel 34:20-22
34:21 The leaders are described as aggressive male rams and goats that push and shove the people away.
Ezequiel 34:23-24
34:23 "one shepherd" This probably refers to a united Israel (i.e. the children of Jacob, seed of Abraham). There will no longer be a divided monarchy as occurred in 922 B.C. (i.e. Israel and Judah). The LXX has "another shepherd." one ‒ אחד another ‒ אחר The UBS Text Project, p. 118, gives option #2 a "C" rating (considerable doubt). ▣ "My servant" This is an honorific title used first of the Patriarchs (Abraham, Isaac, and Jacob, cf. Deut. 9:27). It is used of Moses in Num. 12:7; Deut. 34:5; and Josh. 1:1,2,13,15; 8:31,33; 11:12,15; 12:6; 13:8; 14:7; 18:7; 22:2,4,5. It is also used of Joshua after his death (i.e. Josh. 24:29). In Isaiah it becomes a way of referring to Israel collectively, but also to the special coming son of David (cf. Isaiah 40-56). You can clearly see this interplay between the corporate and individual in Isaiah 42. Note that Isa. 42:1 is quoted in the NT as referring to the Messiah (cf. Matt. 12:18-21), but Ezek. 34:19 obviously refers to the people of God (cf. Ezek. 41:8-10; 44:21). This interplay (i.e. collective or individual) occurs in several of the "Servant Songs" (cf. Ezek. 42:1-9; 49:1-7; 50:4-11; 52:13-53:12), which are unique to Isaiah. Special Topic: My Servant ▣ "David" David became the ideal king (cf. Ezek. 34:24; 37:24; 2 Samuel 7; Ps. 18:50; 89; Isa. 9:6-7; 11:1-5; 16:5; 55:3-5; Jer. 23:5-6; 30:9; 33:15,17; Hosea 3:5; Micah 5:2-5). David was sinful (like all humans), but he had a heart for YHWH. He became a way of referring to the special coming king of righteousness (see E. W. Hengstenber, Christology of the Old Testament, pp. 687-690). Special Topic: OT Titles for the Special Coming One 34:24 "I, the Lord, will be their God, and My servant David will be a prince among them" These verses are (i.e. Ezek. 34:23-24) parallels of Ezek. 37:24-25. It is obviously Messianic. Note the typical covenant language! This is reunification of the covenant people under a Davidic monarch, as well as the fulfillment of YHWH's covenant blessings (cf. Leviticus 26; Deuteronomy 27-28. Also note the concluding phrase, which assures the fulfillment of this divine promise (cf. Amos 9:11-15). Special Topic: Messiah Special Topic: Messianic Era Special Topic: Covenant The questions related to these verses are when does it occur? who does it refer to? Some try to relate this to the return under Zerubbabel (a prince of Judah, cf. Ezra 1:8; the exact relationship between Sheshbazzar and Zerubbabel is disputed). Others note the continuing problems of the post-exilic period (see Haggai and Malachi) and assert that these ideal conditions must refer to the future. It seems best to me to see it as an eschatological setting because of the nature of prophecy (see D. Brent Sandy, Plowshares and Pruning Hooks) the expansion of the NT into a universal gospel (i.e. Eph. 2:11-3:13) the symbolic nature of Ezek. 34-39, 40-41, which relates this to God's plans for a restored Israel in the Persian period. All prophecy is conditional, even this one. God wanted to restore Israel and would have if only Israel wanted to and would have been obedient. Does the "everlasting covenant" of Ezek. 16:60 and 37:26 (cf. Isa. 55:3; 61:8) refer to a realized OT community or the NT human family? My presuppositional theology pushes me to option #2. For me as a historical-grammatical interpreter, the OT must stand on its own as the word of God. I must interpret it in light of the original inspired author's intent. However, progressive revelation (i.e. Jesus' life, actions, and teaching, plus NT authors) refocuses the message from a Jewish setting in Palestine to a universal gospel for all peoples (cf. Acts), thus fulfilling the concept of monotheism and the universal promise of Gen. 3:15. These prophecies must be analyzed through two lenses (i.e. the OT and the NT). Christianity is only true if the NT is the fulfillment of the OT and Jesus is the promised Messiah. The hope is wider than Israel. Genesis 3:15 is a promise to all the sons and daughters of Adam, not just Jews. There were no Jews in Genesis 3. Special Topic: YHWH's Eternal Redemptive Plan Special Topic: Why Do OT Covenant Promises Seem So Different from NT Covenant Promises? Special Topic: The Gospel ▣ "I will be their God" The king of Israel was to be YHWH's representative (cf. 1 Samuel 8). This represents the ideal picture of a society where God is the true King and the righteous leader is His visible representative!
Ezequiel 34:25-31
34:25 "I will make a covenant of peace" This term "peace" is the Hebrew Shalom (BDB 1022, cf. Ezek. 37:24-28; 39:25-29; Lev. 26:6. It must be remembered that all covenants have obligations. Free creatures have options! Is this "covenant of peace" the same as "the new covenant" of Jer. 31:31-34? Ezekiel 36:22-36 (like these texts) describes a new way that YHWH will relate to His covenant people, a way characterized by (1) a new heart and a new mind and (2) YHWH's personal action on their behalf. A new covenant initially focuses on God's graciousness in redemption, but still desires a righteous people to draw "the nations" to Himself! Special Topic: Peace (OT) Special Topic: Covenant ▣ "eliminate harmful beasts from the land" As is so often the case, Ezekiel is influenced by Leviticus 26 (i.e. Ezek. 34:22) and Deuteronomy 28 (i.e. 32:24). The curses of disobedience are reversed into the blessing of covenant fidelity. The blessing was always YHWH's intent. He wanted to attract the nations to Himself by blessing Israel. The prophecy of the new age is Isa. 11:6-9; 65:25, which includes animals and shows the original intent of Eden (i.e. a place of fellowship between God and humanity, and humanity and the animal kingdom). The Bible starts with an Edenic setting and also ends the same way (cf. Revelation 21-22). Heaven is depicted as a recreated Garden of Eden. Animals are part of this depiction! Special Topic: YHWH's Eternal Redemptive Plan) ▣ "so that they may live securely" This was part of the promises of Deuteronomy, which Ezekiel restates (cf. Ezek. 28:26; 34:27,28; 38:8,11,14; 39:26; Jer. 33:16). Their security is because of the presence of God! 34:26 "My hill" This is a reference to Jerusalem and specifically the temple mount (cf. Ezek. 20:40-49). YHWH's hill is a contrast to the worship of the fertility gods of Canaan on both natural and manmade hills. The prophecy, which is typical of the prophets, refers to a restored Jerusalem. Must this be taken literally? This is a central issue in dispensational theology. I have come to a different conclusion. For a good critique of dispensationalism see Steve Gregg's YouTube video, Deconstructing Dispensationalism ▣ "I will cause showers" Moisture at the appropriate time and in expected amounts was part of the covenant blessings of Lev. 26:4 and Deut. 28:12. These were agricultural people living in an arid climate. Society was based on the regular and expected cycles of the seasons! YHWH controls the cycle and the seasons (i.e. Lev. 25:21). The phrase "showers of blessings" reflects the agricultural nature of God's promised blessings to obedient descendants of the Patriarchs (cf. Leviticus 26 and Deuteronomy 28). Special Topic: Waters 34:27 "a tree of the field will yield its fruit" This refers to the covenant abundance (cf. Deuteronomy 27; Hosea 2:22; Joel 3:18; Amos 9:13, 14; Zech. 8:12). ▣ "I have broken the bars of their yoke" This is an idiom of oppression first used in Lev. 26:13. So much of Ezekiel's vocabulary and theology comes from Leviticus 26 and Deuteronomy 27-29. ▣ "hand" See Special Topic: Hand 34:28-29 The nations will no longer dominate YHWH's people. This is the result of the original covenant coming into reality! Special Topic: Covenant Promises to the Patriarchs 34:29 "a renowned planting" "a garden of renown" NRSV, NJB "a splendid vegetation" "fertile fields" "a planting of renown" "a land of renown" "their crops renowned" "a plantation of peace" "a plant of peace" The word "planting" (מטע, BDB 642) can mean the plant itself or where it is planted. So the text is referring to God's people's crops and herds being very productive (i.e. evidence covenant restored, which is the fruitfulness and safety described in Ezek. 34:25-27) God's people going back to Palestine (evidence covenant restored). The LXX and Peshitta reverse two consonants in the PREPOSITION plus the NOUN "renown/name" (לשׁם, BDB 1027) and change it to "peace" (שׁלם, BDB 1023) to link up with Ezek. 34:25 (i.e. "I will make a covenant of peace"). This imagery goes back to Ezek. 17:22-24 and the opposite of Ezek. 19:10-14 (cf. Isa. 60:21; 61:3). One of the titles for the Messiah is "Branch" (cf. Isa. 4:2). There is a mixing of images here. the cosmic tree (i.e. Ezekiel 31) Israel as a plant (or planting place, which is parallel to Ezek. 34:26a) the Messiah as a shoot or branch from a stump (cf. Isa. 11:2,10; 53:2; Rom. 15:12) Special Topic: Peace (shalom) Special Topic: The Branch of the Lord 34:30 "I the Lord their God am with them" These are Covenant terms which show that the Covenant has been restored in the midst of the destruction of the temple! There is no more significant statement than "I am with them" (i.e. Emmanuel, i.e. Isa. 7:14). 34:31 This covenant language about God as Shepherd (cf. John 10) and His people as sheep is also found in Psalm 23; 78:52; 80:1; Isa. 40:11; Jer. 31:10). This is such a wonderful metaphor of personal presence, care, protection, and provision! ▣ "you are men, and I am your God" This is not meant to be an emphasis on transcendence, but on the special creation of humanity (cf. Gen. 1:26-27; 2:7-8). The LXX omits "you are men" and it is followed by RSV, REB, NAB. Because "men" are mentioned in parallel texts in this literary unit of Ezekiel (i.e. Ezek. 36:37,38), it seems best to stay with the MT.