Text -- Ezekiel 34:22-31 (NET)

34:22 I will save my sheep; they will no longer be prey. I will judge between one sheep and another. 34:23 I will set one shepherd over them, and he will feed them– namely, my servant David. He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince among them; I, the Lord, have spoken! 34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely in the wilderness and even sleep in the woods. 34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. 34:27 The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the Lord, when I break the bars of their yoke and rescue them from the hand of those who enslaved them. 34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid. 34:29 I will prepare for them a healthy planting. They will no longer be victims of famine in the land and will no longer bear the insults of the nations. 34:30 Then they will know that I, the Lord their God, am with them, and that they are my people, the house of Israel, declares the sovereign Lord. 34:31 And you, my sheep, the sheep of my pasture, are my people, and I am your God, declares the sovereign Lord.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 34:23

Christ, the great good, chief, only shepherd, that laid down his life for his sheep.

Wesley: Eze 34:23

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.

Wesley: Eze 34:23

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

Wesley: Eze 34:24

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

Wesley: Eze 34:25

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

Wesley: Eze 34:26

My returned captives, The places - All the country.

Wesley: Eze 34:26

Jerusalem.

Wesley: Eze 34:29

The Messiah.

Wesley: Eze 34:29

The reproach.

Wesley: Eze 34:30

By covenant, from their forefathers.

Wesley: Eze 34:30

Present with them, and reconciled to them.

JFB: Eze 34:22

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 (Neh. 5:1-19). The full and final fulfilment of this prophecy is future.

JFB: Eze 34:23

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 Act 2:30; Act 13:23).

JFB: Eze 34:23

Literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (Son 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" (Eph 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."

JFB: Eze 34:23

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 (Isa 42:1; Mat 3:17). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (Luk 1:32-33). Messiah is called "David" in Isa 55:3-4; Jer 30:9; Hos 3:5.

JFB: Eze 34:24

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; Isa 42:1; Isa 49:3, Isa 49:6; Isa 53:11; Phi 2:7), which David typically and partially represented (Act 13:36); so He is the fittest person to wield the world scepter, abused by all the world kings (Dan 2:34-35, Dan 2:44-45).

JFB: Eze 34:25

The original promise of the law (Lev 26:6) shall be realized for the first time fully under Messiah (Isa 11:6-9; Isa 35:9; Hos 2:18).

JFB: Eze 34:26

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 (Isa 19:24; Isa 56:6-7; Isa 60:3; Mic 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, Lev 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.

JFB: Eze 34:27

Availed themselves of their services, as if the Jews were their slaves (Jer 22:13; Jer 25:14; compare Gen 15:13; Exo 1:14).

JFB: Eze 34:28

(Jer 23:6).

JFB: Eze 34:29

Messiah, the "Rod" and "Branch" (Isa 11:1), the "righteous Branch" (Jer 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, Gen 2:8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Isa 60:21; Isa 61:3), and an object of "renown" among the heathen.

JFB: Eze 34:31

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.

Another feature of Israel's prosperity; those who exulted over Israel's humiliation, shall themselves be a "prey." Already stated in Eze 25:12-14; properly repeated here in full detail, as a commentary on Eze 34:28. The Israelites "shall be no more a prey"; but Edom, the type of their most bitter foes, shall be destroyed irrecoverably.

Clarke: Eze 34:23

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

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

Clarke: Eze 34:24

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

Clarke: Eze 34:25

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

Clarke: Eze 34:25

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.

Clarke: Eze 34:26

The shower to come down - The Holy Spirit’ s influence

Clarke: Eze 34:26

There shall be showers of blessing - Light, life, joy, peace, and power shall be manifest in all the assemblies of Christ’ s people.

Clarke: Eze 34:29

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

Clarke: Eze 34:29

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.

Clarke: Eze 34:31

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

Defender: Eze 34:24

In the coming eternal age of Christ's kingdom on the renewed Earth, the Lord Jesus will occupy "the throne of his father David" (Luk 1:32), which will continue "for ever" (Luk 1:33). In the millennial kingdom preceding this, it seems that David himself, resurrected from the dead with the other Old Testament saints when Christ was resurrected (Mat 27:52, Mat 27:53), will sit upon the physical throne in Jerusalem (Jer 30:9; Eze 37:24, Eze 37:25)."

Defender: Eze 34:26

During the long centuries of Israel's worldwide dispersion, the promised land had become largely a desert, and the former rainfall regimes had failed. With the modern return of the exiles, however, the lands have been substantially reclaimed, and the rains have returned in measure."

Defender: Eze 34:29

Literally, "a plant of the Name," prophesying the coming reign of Messiah, whose rule would assure full security and provision of all needs. When He came first, He was "as a tender plant, and as a root out of a dry ground" (Isa 53:2), with "no beauty that we should desire him," (Isa 53:2) but then He shall be a Plant of Renown."

TSK: Eze 34:22

will I : Eze 34:10; Psa 72:12-14; Jer 23:2, Jer 23:3; Zec 11:7-9

and I : Eze 34:17

TSK: Eze 34:23

I will : Ecc 12:11; Isa 40:11; Jer 23:4-6; Mic 5:2-5; Zec 13:7; Joh 10:11; Heb 13:20; 1Pe 2:25, 1Pe 5:4

my servant : David king of Israel had been dead upwards of 400 years; and from that time till now there never has been a ruler of any kind in the Jewish nation of the name of David. By David, then, we must understand the Messiah, as the Jews themselves acknowledge, so called because descended from him, and also as being the well beloved, ο αγαπητος , Son of the Father, as the name imports, and in whom all the promises made to David were fulfilled. See the references. Eze 37:24, Eze 37:25; Isa 11:1, Isa 55:3, Isa 55:4; Jer 30:9; Hos 3:5; Rev 22:16

TSK: Eze 34:24

I the Lord will : Eze 34:30,Eze 34:31, Eze 36:28, Eze 37:23, Eze 37:27, Eze 39:22; Exo 29:45, Exo 29:46; Isa 43:2, Isa 43:3; Jer 31:1, Jer 31:33; Jer 32:38; Zec 13:9; Rev 21:3

a prince : Jos 5:13-15; Psa 2:6; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6, Jer 33:15-17; Mic 5:2; Mat 28:18; Luk 1:31-33; Act 5:31; 1Co 15:25; Eph 1:21, Eph 1:22; Phi 2:9-11; Heb 2:9, Heb 2:10; Rev 19:13-16

TSK: Eze 34:25

I will make : Eze 37:26; Isa 55:3; Jer 31:31-33; Zec 6:13; Heb 13:20

and will : Lev 26:6; Job 5:22; Isa 11:6-9, Isa 35:9; Hos 2:18-23

and they : Eze 34:28; Psa 4:8; Jer 23:6, Jer 33:16

TSK: Eze 34:26

make them : Gen 12:2; Isa 19:24; Zec 8:13, Zec 8:23

my hill : Eze 20:40; Psa 2:6, Psa 68:16, Psa 132:14-16, Psa 133:3; Isa 2:2-4, Isa 56:7; Mic 4:1, Mic 4:2

I will cause : Lev 26:4

shower : Deu 28:12; Psa 68:9; Isa 32:15, Isa 32:20, Isa 44:3; Mal 3:10

TSK: Eze 34:27

the tree : Eze 47:12; Lev 26:4; Psa 85:12, Psa 92:12-14; Isa 4:2, Isa 35:1, Isa 35:2, Isa 61:3; Joh 15:5-8

know that : Eze 33:29, Eze 39:28

when I : Eze 34:10; Lev 26:13; Isa 9:4, Isa 10:27, Isa 14:2, Isa 14:3, Isa 52:2, Isa 52:3; Jer 2:20, Jer 30:8

served : Jer 25:14, Jer 27:7

TSK: Eze 34:28

they shall : It is evident that this prophecy could at most have only a typical accomplishment in the return from captivity under Zerubbabel, and in their consequent prosperity; but the restoration of the Jews from their present captivity, and the consequent peace and prosperity of the church and world, fully answer to this energetic language. Eze 34:8, Eze 36:4, Eze 36:15

neither : Eze 34:25, Eze 34:29; Jer 30:10, Jer 46:27

TSK: Eze 34:29

I will : Isa 4:2, Isa 11:1-6, Isa 53:2; Jer 23:5, Jer 33:15; Zec 3:8, Zec 6:12

of renown : or, for renown, Psa 72:17; Isa 9:6

consumed : Heb. taken away, Eze 34:26, Eze 34:27, Eze 36:29; Isa 49:9, Isa 49:10; Rev 7:16

neither : Eze 36:3-6, Eze 36:15

TSK: Eze 34:30

Eze 34:24, Eze 16:62, Eze 37:27; Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10; Mat 1:23, Mat 28:20

TSK: Eze 34:31

ye my : Eze 36:38; Psa 78:52, Psa 80:1, Psa 95:7, Psa 100:3; Isa 40:11; Mic 7:14; Luk 12:32; Joh 10:11, Joh 10:16, Joh 10:26-30, Joh 20:15-17; Act 20:28; 1Pe 5:2, 1Pe 5:3

I : Eze 34:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 34:20-31

Yahweh having promised to be a Ruler of His people, the administration of the divine kingdom is now described, as carried on by One King, the representative of David, whose dominion should fulfill all the promises originally made to the man after God’ s own heart. Ezekiel does not so much add to, as explain and develope, the original promise; and as the complete fulfillment of the spiritual blessings, which the prophets were guided to proclaim, was manifestly never realized in any temporal prosperity of the Jews, and never could and never can be realized in any earthly kingdom, we recognize throughout the Sacred Volume the one subject of all prophecy - the Righteous King, the Anointed Prince, the Son and the Lord of David.

Eze 34:23

One shepherd - One, as ruling over an undivided people, the distinction between the kingdoms of Israel and Judah having been done away.

My servant David - David was a fit type of the True King because he was a true and faithful servant of Yahweh. That which David was partially and imperfectly, Christ is in full perfection (compare Mat 12:18; Joh 5:30; Heb 10:7.)

Eze 34:26

The blessings here foretold are especially those of the old covenant. The wilderness (or, pasture-country) and the woods, the places most exposed to beasts and birds of prey, become places of security. Under the new covenant Sion and the hills around are representative of God’ s Church; and temporal blessings are typical of the blessings showered down upon Christ’ s Church by Him who has vanquished the powers of evil.

Eze 34:29

A plant - Equivalent to the "Branch,"under which name Isaiah and Jeremiah prophesy of the Messiah. The contrast in this verse to hunger seems to favor the idea that the "plant"was for food, i. e., spiritual food, and in this sense also, applicable to the Messiah (compare Joh 6:35.)

The shame of the pagan - The shameful reproaches with which the pagan assail them.

Eze 34:31

Translate "Ye are my flock, the flock of my pasture (compare Jer 23:1); ye are men, and I am your God."

Poole: Eze 34:22

In the 21st verse these 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 shouldering against them; or as horned cattle 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 he should defend, I will interpose; they will not, but I will, be kind, just, and faithful to my people and promise; I will save from foreign violence and home oppressions. See Eze 34:2,5,10,17 .

Poole: Eze 34:23

I will set advance, establish, and make great; thus I will appoint and set up.

One shepherd: formerly their many shepherds destroyed, as Jer 12:10 ; now this one shall save. Literally and historically Zerubbabel may be somewhat intended, but principally and plenarily, as Christ is intended here, so in him it was accomplished; for he is the great, good, chief, only Shepherd, that laid down his life for his sheep.

Feed them give them best, most abundant, and most seasonable food, he also shall govern them in righteousness, and with equity.

My servant David 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 Isa 37:35 Jer 30:9 Eze 37:24 Hos 3:5 .

He shall 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.

Poole: Eze 34:24

The Lord the glorious, gracious, eternal One.

Will be their God 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.

My servant Christ was in this great work his Father’ s servant, Isa 42:1 52:13 Eze 37:24,25 . David ; as Eze 34:23 ; Christ, called David there as well as here.

Prince so Christ is Prince and Saviour to his church, Act 5:31 .

I the Lord have spoken it God seals it with this as his oath unchangeable.

Poole: Eze 34:25

Will make renew and confirm to them.

A covenant of peace a covenant of promises, which contain and shall bring peace; in the Hebrew 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 a higher and more excellent import, better mercies of this covenant established on better promises, i.e. best, because spiritual and eternal.

Evil beasts: during the Babylonish captivity evil beasts had exceedingly increased, through seventy years’ desolation in Judea, 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.

Safely without danger and without fear: see Eze 28:26 .

In the wilderness in which both wild and hurtful beasts, and wilder, more hurtful robbers, did haunt. There is somewhat of an hyperbole here; after the temporal redemption from Babylon, they should have such safety as 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 days.

In the woods places where venomous and devouring creatures usually lurk, yet there shall ye venture confidently to sleep, and without much danger.

Poole: Eze 34:26

I will make them my returned captives, who were looked upon as cursed, reproached, and hated.

The places round about all the country.

My hill Jerusalem, or the temple, Zion, which is called holy hill, Psa 2:6 .

A blessing 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.

I will cause the shower to come down in his season their land shall be most fruitful in the products of it, corn, wine, oil, &c., and all these blessed to them; whereas formerly their blessings were so cursed that they were no blessings, now they shall be blessed, and so be double blessings to them.

Poole: Eze 34:27

The tree of the field either those that are planted by man’ s industry in the field, or those that grow wild in the field, and yield fruit, as the oak, pine, &c.

The earth tilled by man. Her increase ; great increase, as formerly, when I blessed it.

Safe: see Eze 34:25 , and Eze 28:26 .

The bands the power and tyranny of Babylon. Their yoke , which my people groaned under in captivity.

Served themselves of them made them slaves, and used them so.

Poole: Eze 34:28

See Eze 34:5,10,25 , and Eze 28:26 .

None shall make them afraid neither beasts nor men, for these shall be restrained if they would, those be destroyed and cease that they cannot, endanger them.

Poole: Eze 34:29

Raise establish and settle.

A plant or plantation, so the word, so the Chaldee paraphrast, and so it best suits new planters as they now were; however, as we read it, it is a promise of honour and fame to their posterity, as in the Maccabees’ time, and, which is more, it is a promise of the Messiah to be raised for them.

With hunger in the land by barrenness of a land cursed, or by wastes made by enemies, or by long siege, as formerly.

The shame of the heathen who reproached them; cast away, rejected of God, and accursed, so that they were a taunt and proverb among the heathen.

Poole: Eze 34:30

Thus by these many and great blessings I give them,

shall they know the very heathen shall be convinced.

The Lord who can do what I promise and my people expect.

Their God by covenant from their forefathers.

With them present with them, and reconciled to them, and do bless them.

That they whom they despised and injured, and ere while did make slaves, and used so.

My people 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.

Poole: Eze 34:31

Now, that neither you nor any else mistake the allegory, note, saith God, this flock of my pasture are not sheep literally, but they are men expressed by this emblem, and these men are those I am a God to, and will be so for ever.

Haydock: Eze 34:23

David; Christ, who is of the house of David. (Calmet) ---

That king had been dead long before, so that no Jew or heretic can deny but that the Messias is here meant, as [in] chap. xxxvii. 24., &c. (Worthington) ---

He possessed eminently all the virtues of David, and was of his seed. Zorobabel, &c., cannot be understood, as we have no proof that the governors after the captivity were chosen from the tribe of Juda, chap. xxi. 27.

Haydock: Eze 34:25

Peace. Christ pacifies all, Romans xv. 33., Micheas v. 5., and Ephesians vi. 15. ---

Beasts: those who promote idolatry; or, speaking of Christians, who teach heretical doctrine and persecute the Church. (Calmet)

Haydock: Eze 34:26

Make. Literally, "place." (Haydock) ---

Septuagint read not a blessing, which seems superfluous. (Calmet) ---

Yet Chaldean has it, and the idea is more complete. (Haydock)

Haydock: Eze 34:29

A bud of renown, ( germen nominatum. ) He speaks of Christ, our Lord, the illustrious bud of the house of David, renowned over all the earth. See Jeremias xxxiii. 15. (Challoner) ---

Septuagint, Syriac, "a plant of peace." Chaldean, "established." (Calmet)

Haydock: Eze 34:31

Men. What has been said of sheep (Menochius) relates to you. ---

Am the Lord. This is not in Hebrew or Protestants. (Haydock) ---

But it is found in one Hebrew manuscript and Septuagint, as this version is thus frequently confirmed. (Kennicott, Dis. ii.)

Gill: Eze 34:22

Therefore will I save my flock,.... Or redeem my people, as the Targum; that is, by his son, after described, as his shepherd and servant:

and they shall no more be a prey: to Satan the roaring lion; nor to such horned cattle, their persecutors; nor to false teachers, who lie in wait to deceive; nor shall they ever perish, being the sheep of Christ, hand, and under the care of him the shepherd, spoken of in the next verse:

and I will judge between cattle and cattle; between man and man, as the Targum; that is, between good and bad men, the persecutors and the persecuted. See Gill on Eze 34:17. See Gill on Eze 34:20.

Gill: Eze 34:23

And I will set up one shepherd over them,.... Or governor, as the Targum; an excellent one of a thousand, the only one; in comparison of whom others are not to be named; for though there are under shepherds, as magistrates and ministers of the word, he is the principal one; that is, Christ, called the good Shepherd, the great Shepherd, and the chief Shepherd, and the only one; and who became so by the constitution and appointment of Jehovah the Father; who chose him, called him, and intrusted him with all his sheep: who sent him to seek and save his lost sheep; for whom he died, rose again, and is accountable: he is more particularly called the one Shepherd, with respect to Jew and Gentile; see Joh 10:16,

and he shall feed them; the flock, even the poor of the flock, thrust at and pushed by others: he shall feed them by his ministers, as under shepherds in his churches, where his word is preached, and his ordinances are administered; he shall feed them with himself, the bread of life; with his flesh and blood, which are meat and drink indeed; with covenant grace, blessings, and promises; with the Gospel, and the doctrines of it; he feeds his babes with milk, his strong men with meat, and all with the wholesome words of faith and good doctrine, whereby he nourishes them up to everlasting life; and this he

shall do, not by force, but willingly: it denotes the certainty of it; it may be depended on:

even my servant David; not David himself literally; who though a shepherd, and the servant of the Lord, yet had been dead many years before this prophecy was delivered; nor Zerubbabel, who was of his seed; for though a servant of the Lord, and a prince or governor of Judah, yet not a king, and much less a king or prince for ever; as this person is said to be, Eze 37:24, but the Messiah, as is expressly owned by Kimchi; who says, this is the Messiah that shall arise from his seed in the time of salvation: he is called David because his name agrees with him, which signifies "beloved", he being beloved of God and man; and because the son of David, of his seed according to the flesh; and because David was an eminent type of him, in his person, offices, afflictions, wars, victories, and exaltation; and because he was David's Lord and representative, and in whom his everlasting kingdom is established. The same is called the servant of the Lord, as he often is in Scripture, being so in his office capacity as Mediator; and because he took upon him the form of a servant; did the work of one; and was of the Lord's choosing, calling, supporting, and glorifying:

he shall feed them, and he shall be their shepherd; which is repeated for the greater confirmation of it.

Gill: Eze 34:24

And I the Lord will be their God,.... The God of them Christ is the shepherd of, and whom he feeds; the sheep and poor of the flock: this is the great blessing of the everlasting covenant, and than which there cannot be a greater, to have the Lord, the everlasting and unchangeable Jehovah, to be a covenant God and Father:

and my servant David a Prince among them; who should reside among them, dwell with them, by granting them his spiritual presence, and so rule over them, protect and defend them; even he who is the Prince of the kings of the earth, and is exalted, a Prince and a Saviour of his people Israel; he is such a Shepherd as that he is a Prince; and such a Prince as that he is a Saviour and under whose princely government is the greatest safety:

I the Lord have spoken it; and therefore it shall assuredly be. The Targum is,

"I the Lord have decreed it in my word;''

he had determined it within himself, and promised it in covenant, and spoke of it in prophecy, and it should be fulfilled.

Gill: Eze 34:25

And I will make with them a covenant of peace,...., Such the covenant of grace is, made with Christ from everlasting; in which Jehovah proposed terms of peace, and which Christ undertook to answer, and became the peacemaker; and from this article concerning the peace and reconciliation of men the covenant is so called; see Isa 54:10, this the Lord promises to make known to his people his flock, to show them their interest in it, and to make it good unto them; for otherwise it was made with Christ, and with them in Christ from all eternity. The Septuagint and Arabic versions read,

"I will make with David a covenant of peace:''

and will cause the evil beasts to cease out of the land; which was literally fulfilled when the Jews returned from Babylon; during their captivity, the land being uninhabited, evil beasts increased in it, and possessed it; but upon their return these ceased, being either destroyed, or driven away: but figuratively these design wicked men, who, for the malignity of their nature, manners, and conversation, are called evil beasts, as the Cretians were, Tit 1:12, particularly false teachers may be designed; those grievous wolves that spare not, but wrong the flock; but now shall be no more, being either forced to quit their place, or truly converted; so that the wolf shall dwell with the lamb, and the leopard lie down with the kid; which will be the peaceable and comfortable state of the church in the latter day; when there will be none to hurt and destroy in the Lord's holy mountain, Isa 11:6,

and they shall dwell safely in the wilderness, and sleep in the woods; not only in their houses, but in the fields, and even in the wilderness, and in the woods, where wild beasts used to resort; but now being clear of all, and under the protection of such a Shepherd and Prince as David the servant of the Lord, they shall have no dread upon their mind, no fear of any danger; but dwell in the utmost security, lie down and sleep in peace and safety, the Lord sustaining them; and whom they shall serve without fear of any enemy all their days, in righteousness and holiness, being delivered out of the hands of them all.

Gill: Eze 34:26

And I will make them, and the places round about my hill, a blessing,.... Alluding either to the city of Jerusalem, and the places adjacent; or to the temple, and the houses about it. So the Targum,

"I will cause them to dwell round about the house of my sanctuary;''

and so Kimchi interprets it of the temple. Some Christian interpreters, by the "hill" or mountain, understand Christ; and not amiss; who may be compared to one for height; he being higher than the kings of the earth, or than the heavens and angels there, as man and Mediator; as well as is God over all, blessed for ever; and for fruitfulness, from whom the saints have all theirs, either in grace or good works; and for shade, he being the shadow of a great rock in a weary land; which yields delight and refreshment, and is a protection from the heat of a fiery law, flaming justice, the wrath of God and man, and the fiery darts of Satan; and for shelter and security, there being salvation in him, when none in other hills and mountains; and for duration and immovableness, being the same today, yesterday, and for ever: and now the persons about him are such who are made nigh by his blood; brought to him by his powerful and efficacious grace; are worshippers about the throne where he sits; such as cleave to him, and follow him wherever he goes, and shall be with him to all eternity; these he makes a blessing, or most blessed. So the Targum renders it,

"and they shall be blessed;''

they are blessed in Christ their head; they are blessed through him as their Redeemer and Saviour, who was made a curse for them; they are blessed through being in him, and by the imputation of blessings to them from him, and through the application of them by his Spirit; their persons are blessed, and so are the places or habitations where they dwell: or rather this may be understood of the church of God, often compared to a hill for its height and eminence; for its fertility and fruitfulness; for its stability and firmness; and in allusion to the hill of Zion for its holiness, and being the place of the divine residence; see Psa 15:1 now, the persons about this hill are those who are come to Mount Zion the church of God; being brought there by the Lord himself, and who take up their abode there; who lie about this hill, as flocks of sheep, in their several folds or congregated churches; see Jer 23:3 and these the Lord makes a blessing to one another, by their spiritual conversation, prayers, and services of love; and to the world, to kingdoms and states, to cities, towns, and neighbourhoods, and to particular families, where they are placed; and even to the world in general; for they are the light, stay, and stability of it; and without which it would be in darkness, corrupt and putrefy, and not continue long:

and I will cause the shower to come down in his season; which, in the spiritual sense, may design the Gospel; which, like a shower of rain, comes from God; descends from heaven; is a gift of God; which falls according to divine direction; refreshes, revives, and makes fruitful; brings a plenty of divine blessings with it; and comes in season, at its proper time; and is a word in season to weary souls:

there shall be showers of blessings; which the Gospel brings with it; spiritual blessings, blessings of grace; such as peace, pardon, righteousness, and eternal life: these, like showers, come from God; are free grace gifts of his, of which there is a large abundance; and which descend on Mount Zion the church of God; which is another Gerizim, on which the blessings are pronounced, Psa 133:3.

Gill: Eze 34:27

And the tree of the field shall yield her fruit,.... Such as are trees of righteousness, rooted in Christ, and planted in his church, and watered with his grace; these bring forth, bear, and are filled with the fruits of righteousness by him:

and the earth shall yield her increase; the fallow ground of men's hearts being broke up, and the seed of the word and of divine grace being sown in them, they bring forth fruit, some thirty, some sixty, and some an hundred fold; see Psa 67:1, this, and what goes before, may be literally understood of the land of Canaan, and the fruitfulness of it, when the Jews shall again possess it; to which the next clause seems to have some respect:

and they shall be safe in their land; no enemy to disturb them, to invade or do any acts of violence to them: this will be when the Jews are converted, and become Christians; and antichrist destroyed; they will have none but Christian powers about them, who will be their protection. This is true, in a spiritual sense, of all the saints, who are under the care and government of Christ their Shepherd and Prince:

and shall know that I am the Lord; Jehovah their righteousness, Saviour and Redeemer:

when I have broken the bands of their yoke; of sin, Satan, and the law, and of all enemies:

and delivered them out of the hand of those that served themselves of them; or made them their servants, to whom they were subject; literally, the nations of the world, among whom they are dispersed; and figuratively, sin, whose servants men in a state of nature are; and Satan, by whom they are led captive; and the law, under which they are held as transgressors; and all other spiritual enemies; see Luk 1:74.

Gill: Eze 34:28

And they shall no more be a prey to the Heathen,.... To the Papists, who shall now be perished out of the land, Psa 10:16,

neither shall, the beasts of the land devour them; neither that beast which rose up out of the sea, nor that which came up out of the earth, Rev 13:1, the pope, both in his secular and ecclesiastic power, being destroyed. So the Targum,

"and the kingdoms of the earth shall not consume them;''

the antichristian kingdoms:

but they, shall dwell safely, and none shall make them afraid; See Gill on Eze 34:25; See Gill on Eze 34:27.

Gill: Eze 34:29

And I will raise up for them a plant of renown,.... Or, "for a name"; or, "of a name" ^t; a famous one: this is to be understood, not of the Jewish nation itself, as the Targum,

"and I will raise up for them a plantation for standing;''

or which shall continue; but of the Messiah, and not of his incarnation, when he sprung up as a tender plant out of the dry ground, and as a branch out of the roots of Jesse, being on that account often spoken of as a branch; see Isa 11:1, but of him in a more raised and exalted state, as grown up to a stately tree, a goodly cedar, as in Eze 17:23 when his interest and kingdom should be great and glorious in the world, as it will be at the time of the conversion of the Jews; and it is spoken of his manifestation to them as a plant of renown, or as a renowned plant, the true vine and tree of life; or as a famous renowned person, one of name; whose glorious names and titles are Shiloh, the Messiah, Immanuel, Jehovah our righteousness, Jesus the Saviour, the Word of God, the King of kings, and Lord of lords:

and they shall be no more consumed with hunger in the land; the Targum is,

"they shall no more move from place to place through famine in the land;''

and which is to be understood, not of hunger through a famine of bread and water, but of hearing the word of the Lord; which they shall now have, and hear, and believe, and so have food for their souls, and hunger no more; as those do not who believe in Christ, Joh 6:35, for this plant raised up for them, and pointed out to them, the tree of life, Christ Jesus, bears all manner of precious fruit, sweet to the taste, and nourishing to the souls of his people; under his shadow they sit, and his fruit is sweet to them; and with him is bread enough, and to spare; so that there is no want, nor fear of consumption with hunger, where he is:

neither bear the shame of the Heathen any more; being called by them Jews, in away of taunt, a proverb, and a curse; and outcasts, whom none seek after; but now they shall no more be termed forsaken, or called desolate, but instead thereof Hephzibah and Beulah; see Jer 30:17.

Gill: Eze 34:30

Thus shall they know that I the Lord their God am with them,.... Granting them his gracious and powerful presence, by all the above instances of his goodness and favour to them:

and that they, even the house of Israel, are my people, saith the Lord God: and not utterly cast off, as they seemed to be; the divine Shechinah now being returned to them, which had departed from them; the "loammi" that was written on them being now wiped off from them.

Gill: Eze 34:31

And ye my flock, the flock of my pasture, are men,.... This is observed, to show that all that had been said in this chapter concerning sheep, and a flock of sheep, was to be understood, not in a literal sense, but in a figurative one, of such as were rational and spiritual persons; a set of men whom the Lord had chosen, and separated from others, as his peculiar flock; and whom he took a special care of, and led them to, and fed them in, green pastures of his own providing; they are the souls of men that Christ is the Shepherd and Bishop of, 1Pe 2:25. The Talmudists ^u frequently make use of this text, to prove that Israelites are only called men, and not the Gentiles; see Mat 15:26.

and I am your God, saith the Lord God; which is often repeated for the certainty of it, because a blessing of the greatest importance, and which includes all others in it; see Eze 34:24.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 34:23

¹ sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).

NET Notes: Eze 34:24

¹ sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).

NET Notes: Eze 34:25

¹ tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).

² sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).

NET Notes: Eze 34:26

¹ tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).

NET Notes: Eze 34:29

¹ tc The MT reads לְשֵׁם (lÿshem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom) as was read by the LXX.

² tn Heb “those gathered” for famine.

NET Notes: Eze 34:30

¹ sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7).

² sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13.

NET Notes: Eze 34:31

¹ tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.

Geneva Bible: Eze 34:23

And I will set up one shepherd over them, and he shall feed them, [even] my servant ^{( k )} David; he shall feed them, and he shall be their shepherd.

^{( k )} Meaning Christ, of whom David was a figure, See Jer 30:9

Geneva Bible: Eze 34:25

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 ^{( l )} dwell safely in the wilderness, and sleep in the woods.

^{( l )} This declares that under Christ the flock would be truly delivered from sin and hell, and so be safely preserved in the Church where they would never perish.

Geneva Bible: Eze 34:27

And the ^{( m )} 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 bars of their yoke, and delivered them out of the hand of those that subjected them to service.

^{( m )} The fruit of God's grace will appear in great abundance in his Church.

Geneva Bible: Eze 34:29

And I will raise up for them a ^{( n )} plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more.

^{( n )} That is, the rod that will come out of the root of Jesse, (Isa 11:1).

Commentary -- Verse Range Notes

TSK Synopsis: Eze 34:1-31

1 A reproof of the shepherds.

7 God's judgment against them.

11 His providence over his flock.

20 The kingdom of Christ.

MHCC: Eze 34:17-31

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, Eze 34:23-31, 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.

Matthew Henry: Eze 34:17-31

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, Joh 9:39, to fill the hungry with good things and to send the rich empty away, Luk 1:53), 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 (Mat 25:32, Mat 25:33), 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 (Eze 34:17), 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, 2Sa 12:4. Do not the rich oppress the poor merely with the help of their riches, and draw them before the judgment-seats? Jam 2:6. 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, Eze 34:18, Eze 34:19. 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 (Eze 34:21): 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, Eze 34:23. 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, Zec 11:11. 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, Act 20:30.

II. Comfort spoken to those of the flock that are poor and feeble, and that wait for the consolation of Israel (Eze 34:22): " 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 (Eze 34:23); I will raise him up, Eze 34:29. 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 23:5), a branch of the Lord, that is beautiful and glorious, Isa 4:2. 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 61:3. Its name shall be remembered (Psa 45:17) 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 (Eze 34:25): 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 (Eze 34:24), 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, Eze 34:31. 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 (Eze 34:25), 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 (Eze 34:27): 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, Luk 1:74. 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, Eze 34:29. 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, Eze 34:26. 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, Eze 34:26, Eze 34:27. 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 19:24. 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 65:8. 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.

Keil-Delitzsch: 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 , אשׁמור φυλάχω ; 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.

Keil-Delitzsch: 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.

Constable: Eze 33:1--48:35

IV. Future blessings for Israel chs. 33--48

"This last major division of the book focuses on the restoration of Israel's blessing. Israel would be judged for her sin (chaps. 1-24) as would the surrounding nations (chaps. 25-32). But Israel will not remain under judgment forever. God had set her apart as His special people, and He will fulfill His promises to her."⁴²⁸

"Chapters 33-39 comprise words of restoration and hope, and chaps. 40-48 present details of the restored community."⁴²⁹

Constable: Eze 33:21--40:1

B. Restoration to the Promised Land 33:21-39:29

"The concept of the land is particularly significant to the six messages [33:21-39:29] delivered in that one night before the news of Jerusalem's fall reached the exiles in Babylonia [cf. 33:21-22]. Since Jerusalem had fallen, would the land be lost to Israel (33:21-33)? It was the false shepherds' of Israel who had lost the land for Israel by leading the people astray from the truth. But the true shepherd,' the Messiah, would ultimately restore the land to Israel (ch. 34). Those foreigners who had possessed the land of Israel and had oppressed her people would be judged and removed so that Israel might again possess her own land (35:1-36:15). Then God would restore Israel to her promised land (36:16-37:14) and reunite the nation in fulfillment of God's covenants with her (37:15-28). Never again would a foreign power have dominion over Israel in her land (chs. 38-39)."⁴³⁵

Constable: Eze 34:1-31

2. False and true shepherds ch. 34

Previously the Lord had said that the Israelites would not occupy the Promised Land because they had disobeyed the Mosaic Covenant. This disobedience was clear from the behavior of the people still in the land (33:25-26) and the Jews in exile (33:31-32). In this message He laid the burden of responsibility for the Israelites' failure at the feet of their leaders (cf. 13:1-14:11; 22).

Constable: Eze 34:11-24

The Lord's intervention for Israel 34:11-24

34:11-12 The Lord further promised to search for His wandering sheep Himself, to care for them, and to deliver them from the places where they had scattered in the gloomy days of their national distress (cf. Jer. 30:4-7; Luke 15:4-7). There are several references to God as Israel's Shepherd in the Old Testament (e.g. v. 6; Gen. 49:24; Ps. 23:1; 80:1; Isa. 40:11; Jer. 31:10; cf. John 10:1, 16).

34:13-14 He would lead them out from among the peoples where they had gone and bring them back to their own land (cf. vv. 4-6). He would nourish them on the mountains, beside the streams, and in the best (inhabited) places of the land (cf. Ps. 23:1; John 4; 6:31-35). They would enjoy good pasture and would experience rest in good grazing ground, the richest pasture in the land.

"If the scattering were literal, and no one is foolhardy as to deny this, then the regathering must be equally so."⁴³⁹

34:15-16 God Himself would feed His flock and lead the sheep to rest (cf. v. 3). He would seek the lost, return the scattered, heal the broken, and strengthen the sick (cf. vv. 4, 6; Isa. 61:1-2; Luke 4:16-21). He would also destroy the fat, strong shepherds who had failed Him by feeding these leaders judgment.

34:17-19 The Lord announced too that He would distinguish among the members of His flock judging them individually (cf. Matt. 25:31-46). Here the Lord viewed the leaders as sheep among His sheep rather than as shepherds. They were, after all, also His sheep. Some of these leaders had not only eaten good pasture and drunk clear water but had made it impossible for the other sheep to eat good food and drink good water. The ordinary sheep had to get by with trampled grass and muddy water.

34:20 God would judge between the fat and the lean sheep, between those who fed themselves and kept others from eating and those who had to exist on poor food and drink.

34:21-22 Because some of God's sheep suffered at the hands of their fellow sheep who pushed and shoved them around, the Lord would deliver even the weak, but He would distinguish the two types of His sheep. He would deliver His people from poor leaders as well as predatory nations.

34:23-24 The Lord promised to set over His sheep one shepherd, His servant David, who would personally feed them (cf. John 10:9; 14:6; Acts 4:12). Yahweh would be their God, and His servant David would be prince (Heb. nasi', namely, king) among them.⁴⁴⁰ This the Lord assuredly promised (cf. 37:22-26).

In view of the promises that God Himself would shepherd His sheep and the promises that His servant David would shepherd them, it seems clear that a god-man is in view (cf. 37:24-25; Jer. 23:5-6; 30:9; Hos. 3:5; John 10:30; 1 Tim. 2:5). Did God mean that He would raise David from the dead to lead the Israelites again? No, He probably meant that someone from David's descendants would lead them (cf. 2 Sam. 7:12-16; Isa. 55:3-4; Jer. 30:9; Hos. 3:5).⁴⁴¹ David was the model shepherd of sheep and the model king of Israel (cf. 1 Sam. 13:14).

". . . David was the man whom God chose and in whom He delighted; the king who triumphed against all his foes and who extended his kingdom in all directions; the man of Judah under whose genius the whole nation was for a time united."⁴⁴²

Though the identity of this "David" may have been obscure to Ezekiel's audience, history demonstrated that it was one of David's descendants who proved to be the Good Shepherd, even Jesus Christ (John 10:11, 14).

"In a sense Jesus, the Good Shepherd and the Son of David, is in view here, but the eschatological orientation of the whole passage removes the setting from the period of His earthly ministry in the first century to that of His second advent when He will come to sit on the throne of David."⁴⁴³

Constable: Eze 34:25-31

The covenant of peace 34:25-31

"The themes of regathering as sheep and of covenant merge in Ezekiel 34:25-31. The Lord promises to make a covenant of peace with His regathered sheep."⁴⁴⁴

34:25 The Lord also promised to make a covenant of peace (i.e., resulting in peace) with Israel (cf. 16:60; 37:26-28; 38:11-13; 39:25-29; Isa. 54:10). This is probably a reference to the New Covenant that God promised to make with Israel in the future (Jer. 31:31-34).⁴⁴⁵

"The word peace [Heb. shalom] is used to describe the harmony that exists when covenant obligations are being fulfilled and the relationship is sound. It is not a negative concept, implying absence of conflict or worry or noise, as we use it, but a thoroughly positive state in which all is functioning well."⁴⁴⁶

The provisions of this covenant that Ezekiel mentioned here included, first, removing threats to the Israelites' safety from the land so they could even live at peace in its formerly dangerous parts, the wilderness and woods (cf. John 10:27-29).

34:26-27a Second, God would make His people and the places around His hill (Mount Zion, Jerusalem) a blessing to others (Gen. 12:3). God's seasonal blessings on Israel, both people and land, would be like the rain, and He would send His blessings down in showers (cf. Acts 3:19-20).⁴⁴⁷ Fruit trees would bear abundantly, and fruits and vegetables and flowers would proliferate in the land (cf. Hos. 2:22; Joel 3:18; Amos 9:13-14; Zech. 8:12). Even the plants would be secure.

34:27b-29 Third, when God broke the yoke that held His people in captivity and freed them from their oppressors they would know that He is Yahweh (v. 27b).

Fourth, the Israelites would live in complete security. They would no longer be a prey to the nations or to the beasts of the earth that previously devoured them (cf. Isa. 11:6-9).⁴⁴⁸ They would live without fear of molestation. God would provide for them a place where they could put down roots, a place that would become famous. Famines and the insults of the other nations would cease forever.⁴⁴⁹

34:30 Fifth, Yahweh would be their God and they would be His special people in the fullest sense that the nation had ever experienced (cf. Rom. 11:25-27). Everyone would know that He was with them and that they were His Chosen People.

"This covenant anticipates events and promises never realized in the first return of Israel from captivity. When the people came back to the land after 535 B.C., they were under the control of every world-dominating power including Medo-Persia, Greece, and finally Rome until A.D. 70 when the nation was destroyed by Rome."⁴⁵⁰

34:31 The sheep in view, God clarified, were people, not real sheep. He was describing His relationship to them as people in the figure of a shepherd and sheep.

"Each of the next four speeches elaborates an aspect of the peace covenant. Ezekiel 35:1-36:15 describes how the foreign plundering nations would be removed and judged in preparation for Israel's return to her own land. The message in 36:16-37:14 provides a beautiful and descriptive account of God's restoration of Israel to her land. Ezekiel 37:15-28 stresses the full reunion of the nation and the fulfillment of her covenants when this peace covenant is established. Finally, Ezekiel 38-39 develops the concept of Israel's permanent and complete security in the Lord, for he would thwart the final attempt by a foreign power (Gog) to possess Israel's land and to plunder God's people."⁴⁵¹

There are basically three views concerning the meaning of literal interpretation that may be helpful to clarify as we get into the eschatological portions of Ezekiel (chs. 34-48). First, some who claim to interpret the text literally do so but deny the existence of many figures of speech. In Ezekiel 34, for example, they might not recognize "shepherd" as a figure of speech but might conclude that God was speaking of the literal shepherds of literal sheep in Israel. Obviously there are few who deny all figures of speech, but interpreters of this type do not recognize as figures of speech many that other interpreters do. This is "wooden literalism," "letterism," or "literalistic" interpretation that seeks "a straightforward reading of the text." Most interpreters of this type are premillennial in their understanding of the future.

A second group of interpreters who consider themselves literal try to recognize figures of speech where they occur in the text, the understanding of the original readers, historical perspective, contextual clues, the progress of revelation, the analogy of faith, etc. They seek to discover what the original readers understood when they read the text as a basis for understanding how we should understand it. The interpretations that I have suggested above in my comments on Ezekiel 34 and elsewhere in these notes illustrate this approach. Many interpreters in this group like to use the term "normal" to describe their hermeneutics (principles of interpretation). Most of these interpreters are also premillennial.

A third group interprets most portions of the text literally but believes prophetic material is mainly symbolic and figurative, not to be interpreted in a normal, straightforward manner. They depend heavily on the New Testament to understand the meaning of the Old Testament and read New Testament revelation back into the Old Testament as the Old Testament meaning. They understand, for example, some of the references to God blessing Israel in the future in Ezekiel 34 as fulfilled in His blessing the church. They do not look for an eschatological fulfillment of these promises in the Jews. For example, the promises of God regathering Israel to her land are not taken to mean that God will eventually regather the Jews to the Promised Land. Rather He will gather His people (i.e., all the redeemed) to heaven, the land that He has prepared for us. Thus they "spiritualize" the Old Testament prophecies while taking the rest of the Old Testament more or less literally. Most interpreters of this type end up with an amillennial or postmillennial understanding of the future.

Most interpreters who hold the first and third hermeneutical positions also claim to hold the second one and argue that those who hold the other positions do not.

"Various facets of chapters 33-48 may be used as analogies, illustrations, and object lessons in the NT; but such does not demand that the NT is necessarily giving a fulfillment' of these chapters."⁴⁵²

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 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 Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 34 (Chapter Introduction)

Overview

Eze 34:1, A reproof of the shepherds; Eze 34:7, God’s judgment against them; Eze 34:11, His providence over his flock; Eze 34:20, The kingdom of Christ.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 34 (Chapter Introduction)

CHAPTER 34

A reproof of the shepherds of Israel, Eze 34:1-6 . God’ s judgment against them, Eze 34:7-10 . His providence over his flock, Eze 34:11-19 . The blessings of Christ’ s kingdom, Eze 34:20-31 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 34 (Chapter Introduction)

(Eze 34:1-6) The rulers reproved.

(Eze 34:7-16) The people are to be restored to their own land.

(Eze 34:17-31) The kingdom of Christ.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 34 (Chapter Introduction)

The iniquities and calamities of God's Israel had been largely and pathetically lamented before, in this book. Now in this chapter the shepherds of Israel, their rulers both in church and state, are called to an account, as having been very much accessory to the sin and ruin of Israel, by their neglecting to do the duty of their place. Here is, I. A high charge exhibited against them for their negligence, their unskillfulness, and unfaithfulness in the management of public affairs (Eze 34:1-6 and Eze 34:8). II. Their discharge from their trust, for their insufficiency and treachery (Eze 34:7-10). III. A gracious promise that God would take care of his flock, though they did not, and that it should not always suffer as it had done by their mal-administrations (Eze 34:11-16). IV. Another charge exhibited against those of the flock that were fat and strong, for the injuries they did to those that were weak and feeble (Eze 34:17-22). V. Another promise that God would in the fulness of time send the Messiah, to be the great and good Shepherd of the sheep, who should redress all grievances and set every thing to rights with the flock (Eze 34:23-31).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

@pict rend=gs.pixel ent=p26eze-1@

Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968.

Alexander, Ralph H. Ezekiel. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

_____. "Ezekiel." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Allen, Leslie C. Ezekiel 1-19. Word Biblical Commentary series. Dallas: Word Books, 1994.

_____. Ezekiel 20-48. Word Biblical Commentary series. Dallas: Word Books, 1990.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barnett, R. D. "Ezekiel and Tyre." In Eretz-Israel, 9:6-13. Edited by A. Malamat. Jerusalem: Israel Exploration Society, 1969.

Bauman, Louis S. Russian Events in the Light of Bible Prophecy. New York: Fleming H. Revell, 1942.

Block, Daniel I. "Beyond the Grave: Ezekiel's Vision of Death and the Afterlife." Bulletin of Biblical Research 2 (1992):112-41.

_____. The Book of Ezekiel: Chapters 1-24. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

_____. The Book of Ezekiel: Chapters 25-48. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

_____. "The Prophet of the Spirit: The Use of rwh in Ezekiel." Journal of the Evangelical Theological Society 32 (1989):27-49.

Briscoe, Stuart. All Things Weird and Wonderful. Wheaton: Scripture Press Publications, Victor Books, 1977.

Brownlee, W. H. "Exorcising the Souls from Ezekiel xiii, 17-23." Journal of Biblical Literature 69 (1950):367-73.

Bruce, F. F. "The Background to the Son of Man Sayings." In Christ the Lord: Studies in Christology Presented to Donald Guthrie, pp. 50-70. Edited by Harold H. Rowden. Downers Grove, Ill.: Inter-Varsity Press, 1982.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bullinger, E. W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1968.

Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago: Moody Press, 1979.

_____. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-1948.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Colson, Charles. Against the Night. Ann Arbor: Servant Publications, 1989.

Cooke, G. A. A Critical and Exegetical Commentary on the Book of Ezekiel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1936.

Cooper, David L. When Gog's Armies Meet the Almighty: An Exposition of Ezekiel Thirty-eight and Thirty-nine. Los Angeles: The Biblical Research Society, 1940.

Cooper, Lamar Eugene, Sr. Ezekiel. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Craigie, Peter C. Ezekiel. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Criswell, W. A. Expository Sermons on the Book of Ezekiel. Grand Rapids: Zondervan Publishing House, 1987.

Davidson, A. B. The Book of the Prophet Ezekiel. Cambridge Bible Commentary series. Cambridge, Eng.: Cambridge University Press, 1893.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:6-7 (July-September 1995):290-305.

Dillow, Joseph C. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dyer, Charles H. "Ezekiel." In The Bible Knowledge Commentary: Old Testament, pp. 1225-1317. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Ezekiel: The Man and His Message. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956.

Engstrom, Ted W. Integrity. Waco: Word Books, 1987.

Enns, Paul P. Ezekiel. Grand Rapids: Zondervan Publishing House, 1986.

Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord. Chicago: Moody Press, 1969.

Fisch, S. Ezekiel. London: Soncino Press, 1950.

Fishbane, Michael. Biblical Interpretation in Ancient Israel. Oxford: Clarendon Press, 1985.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8." Hebrew Annual Review 10 (1986):63-75.

Fredericks, Daniel C. "Diglossia, Revelation, and Ezekiel's Inaugural Rite." Journal of the Evangelical Theological Society 41:2 (June 1998):189-99.

Freedy, K. S., and D. B. Redford. "The Dates in Ezekiel in Relation to Biblical, Babylonian and Egyptian Sources." Journal of the American Oriental Society 903 (1970):460-85.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Prophet Ezekiel: An Analytical Exposition. New York: Our Hope, 1918.

Good, Edwin M. "Ezekiel's Ship: Some Extended Metaphors in the Old Testament." Semitics 1 (1970):79-103.

Gordis, Robert. "The Branch in the Nose." Journal of Theological Studies 37 (1936):284-85.

Gray, John. "Canaanite Kingship in Theory and Practice." Vetus Testamentum 2 (1952):193-200.

Greenberg, Moshe. Ezekiel 1-20. Anchor Bible series. Garden City, N.Y.: Doubleday, 1983.

Habel, N. "The Form and Significance of the Call Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):297-323.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Hiebert, D. Edmond Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Progression of Events in Ezekiel 38-39." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 82-92. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hullinger, Jerry M. "The Problem of Animal Sacrifices in Ezekiel 40-48." Bibliotheca Sacra 152:607 (July-September 1995):279-89.

Ironside, Harry A. Ezekiel. Neptune, N.J.: Loizeaux Brothers Publishers, 1949.

Jacobsen, T. The Treasures of Darkness. New Haven, Conn.: Yale University Press, 1976.

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Wars of the Jews. London: T. Nelson and Sons, 1866.

Keil, Carl Friedrich. Biblical Commentary on the Prophecies of Ezekiel. Translated by James Martin. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Notes on Ezekiel. London: G. Morrish, n.d.

Levenson, J. D. Theology of the Program of Restoration of Ezekiel 40-48. Atlanta: Scholars Press, 1986.

MacRae, Allen A. "The Key to Ezekiel's First Thirty Chapters." Bibliotheca Sacra 122:487 (July 1965):227-33.

Matthiae, P. Ebla: An Empire Rediscovered. New York: Doubleday, 1981.

May, H. G. "Some Aspects of Solar Worship at Jerusalem." Zeitschrift für die Alttestamentliche Wissenschaft 55 (1937):269-81.

McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. 1959. Reprint ed. Chicago: Moody Press, 1968.

McConville, J. Gordon. "Priests and Levites in Ezekiel: A Crux in the Interpretation of Israel's History." Tyndale Bulletin 34 (1983):3-31.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "Sin-Offering or Purification-Offering?" Vetus Testamentum 21 (1971):237-39.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

The Nelson Study Bible. Edited by Earl D. Radmacher. Nashville: Thomas Nelson Publishers, 1997.

The New Bible Dictionary, 1962 ed. S.v. "Cherubim," by R. K. Harrison, pp. 208-9.

_____. S.v. "Ezekiel, Book of," by H. L. Ellison, pp. 406-8.

The New Scofield Reference Bible. Edited by Frank E. Gaebelein, et al. New York: Oxford University Press, 1967.

Oppenheim, A. Leo. The Interpretation of Dreams in the Ancient Near East with a Translation of an Assyrian Dream-Book. Philadelphia: American Philosophical Society, 1956.

Parunak, Henry van Dyke. "The Literary Architecture of Ezekiel's mar'ot elohim." Journal of Biblical Literature 99 (1980):61-74.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Polk, Timothy. "Paradigms, Parables, and Meshalim: On Reading the Mashal in Scripture." Catholic Biblical Quarterly 45:4 (1983):564-83.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Rooker, Mark F. "Evidence from Ezekiel." In A Case for Premillennialism: A New Consensus. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster Press, 1964.

Ruthven, Jon. "Ezekiel's Rosh And Russia: A Connection?" Bibliotheca Sacra 125:500 (October 1968):324-33.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1973.

Saggs, H. W. F. "External Souls in the Old Testament [Ezk 13:17-21]." Journal of Semitic Studies (1974):1-12.

_____. "Notes and Studies: The Branch to the Nose." Journal of Theological Studies NS11 (October 1960):318-29.

The Scofield Reference Bible. Edited by C. I. Scofield, et al. New York: Oxford University Press, 1909

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica, N.Y.: Cornell University Press, 1991.

Speiser, Ephraim A. "Background and Function of the Biblical Nasi." Catholic Biblical Quarterly 25 (1963):111-17.

Stalker, D. M. G. Ezekiel. London: SCM, 1968.

Stuart, Douglas K. Ezekiel. The Communicator's Commentary series. Dallas: Word Books, 1989.

_____. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Taylor, John B. Ezekiel: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1969.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thomas, Robert L. Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press, 1995.

Thomson, Clive A. "The Necessity of Blood Sacrifices in Ezekiel's Temple." Bibliotheca Sacra 123:491 (July 1966):237-48.

Torczyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Torrey, C. C. Pseudo-Ezekiel and the Original Prophecy. Yale Oriental series 18. 1930; reprint ed., New York: KTAV, 1970.

Toy, Crawford H. The Book of the Prophet Ezekiel. New York: Dodd, Mead, 1899.

Tsevat, M. "Studies in the Book of Samuel I." Hebrew Union College Annual 32 (1961):191-216.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Scripture Press, 1952.

Van Dijk, H. J. Ezekiel's Prophecy on Tyre. Rome: Pontifical Biblical Institute, 1968.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. The Millennial Kingdom. 1959. Revised ed. Findlay, Ohio: Dunham Publishing Co., 1963.

_____. "Revelation." In The Bible Knowledge Commentary: New Testament, pp. 925-91. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Westermann, Claus. Basic Forms of Prophetic Speech. Philadelphia: Westminster Press, 1967.

Wevers, John W. Ezekiel. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Woudstra, Martin H. "The Everlasting Covenant in Ezekiel 16:59-63." Calvin Theological Journal 6 (1971):22-48.

Yamauchi, Edwin. "Tammuz and the Bible." Journal of Biblical Literature 84 (1965):283-90.

York, Anthony D. "Ezekiel I: Inaugural and Restoration Visions?" Vetus Testamentum 27 (1977):82-98.

Young, Edward J. My Servants, the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Zimmerli, W. Ezekiel 1. Hermaneia series. Philadelphia: Fortress Press, 1983.

_____. Ezekiel 2. Hermaneia series. Philadelphia: Fortress Press, 1983.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p26eze-13@

@pict rend=gs.pixel ent=p26eze-14@

@pict rend=gs.pixel ent=p26eze-15@

Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 34 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 34

In the former chapter the prophet prophesies against the people of the Jews, both those of the captivity, and those who were not; and here against the shepherds of Israel. This he is bid to do, Eze 34:1, whose cruelty to the flock, negligence and unfaithfulness are exposed, Eze 34:3, for which reasons they are threatened to be deprived of their office, Eze 34:7, and the Lord promises to take the care of the flock upon himself, to seek out his sheep, and feed them, and do every kind office to them, Eze 34:11 and then the strong of the flock, that oppressed the weak, are threatened with punishment, Eze 34:17 and the promise of the Messiah, as the shepherd of the flock, is made, under whom all prosperity and happiness might be expected, Eze 34:23.