Exegetical and Hermeneutical Commentary of Ezekiel 34:16
I will seek that which was lost, and bring again that which was driven away, and will bind up [that which was] broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.
16. The Lord’s treatment of his flock will be in all things the reverse of the treatment given them by the evil shepherds.
with judgment ] i.e. just judgment; in rectitude and justice. Cf. such demands as those in Isa 1:17; Isa 3:15; Isa 5:8; Mic 2:1-2; Mic 3:1-4.
Fuente: The Cambridge Bible for Schools and Colleges
With judgment – It is characteristic of Yahweh as a shepherd that He judges between sheep and sheep, rejecting the proud and accepting the penitent and broken-hearted.
Fuente: Albert Barnes’ Notes on the Bible
Eze 34:16
I will seek that which was lost, and bring again that which was driven away.
The good shepherd
In reading this verse hastily we are apt to overlook the new and very interesting idea introduced in each succeeding clause of it. Our feeling is that each clause is just meant to teach the idea of the former one in different terms. A little attention will satisfy us that this is far from doing justice to the verse.
I. The first class suggested to our notice comprehends the lost, of whom it is said that the Saviour will seek them. The language, every Gospel-hearer is familiar with, as descriptive, on the one hand, of mans natural state of spiritual stupidity and danger, and on the other, of the tender compassion of Christ, the great Shepherd, in redeeming and reclaiming him.
II. The driven away, whom the Saviour tells us He will bring again. It implies, no doubt, like the former, that the sheep is gone out of the fold, and cannot, therefore, for the present be in a situation of comfort or safety. But does it not imply that the sheep has left the fold reluctantly? It has not escaped of its own accord. It has been driven away by some enemy; and, wandering now in want and fear, it longs to return to the green pastures where it had hitherto fed in plenty and safety. What could be more descriptive than this of the case of the backsliding Christian? Was it not thus that, by the violence of temptation, David was for a time driven away into sin, so that he lost his previous consciousness of the saving care and countenance of his God? Was it not so, too, with Peter, whom the fear of man so far overcame in a moment of weakness that he denied his Lord, and so was for a season visibly separated from the fold of Christ? Even now, is not the voice of our great Shepherd lifted up amongst us, at once rebuking our wanderings and encouraging our return?
III. The broken, whom He graciously promises to bind up. Solemn pledges forgotten, broken through, trampled on,–mercies of every description slighted and abused,–the cause of Christ dishonoured,–perhaps, through their unaccountable folly, some neighbour, some companion, if not some relative or child, hardened against the Gospel, and led away to ruin! Oh! the very thought of such aggravated sin is heart rending, and the appalled backslider can only cry out in vexation and trembling, Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me. Or, in another way still, may the heart of a backsliding Christian be broken. Think of the deep wounds of adversity to which Jesus has found it necessary to subject him, as the means of putting an end to his wanderings. Now by these and similar measures Jesus may have checked the believers wanderings, and won back his heart. He has recovered His straying sheep, and brought it home to His fold. But oh! is it not broken, suffering bitterly under the consequences of its wanderings, and therefore needing greatly the attention and sympathy of its Shepherd? Wounded and bleeding, it must now become the object of His tenderest care, and with skilful hand must He now apply the healing balm of His blood and grace. And He does so.
IV. I will strengthen that which was sick. This description refers to those more secret, insidious diseases by which the shepherds flock is liable to be infected, and which, if allowed to take their course, may prove as fatal as any of the seemingly more alarming casualties to which the wandering sheep may be subjected. The seat of this spiritual sickness is the heart; and it will be in operation there for months, perhaps, before the symptoms of it appear outwardly, or assume a serious aspect. It may receive a check at any stage of its progress, or it may be suffered to take its course, till at last it prostrates its victim before some gross temptation, so that his case becomes an astonishment to the world, and a grief to all who respect the honour of the Gospel. This is certain, it will receive a check, sooner or later, in the case of every true Christian. I will strengthen that which was sick. True, it may often seem to our narrow view as if He delayed the communication of spiritual strength long after it has become every way needful. Such delay, however, undoubtedly accords with His own sovereign and, wise plan, though we cannot understand it; and so far from indicating a want of interest in the individual, or a want of power or of determination eventually to restore his soul, it would be seen, if we rightly comprehended the case, to indicate the contrary; just as Lazaruss death, which could easily have been prevented, is allowed to take place, in order that the Saviours power and love may be the more signally displayed in His resurrection. (P. Hannay.)
Will strengthen that which was sick.
Sickness a strengthener
I. Sickness makes us contented to perform all the God-assigned tasks of life, severe as these tasks may be. When I hear people complaining of the burdens of life, and expressing a longing to die, I say to myself: They are only talking, and their words are empty words. A visitation of sickness would change their tone. A square look at death would make them satisfied to live, and to live right in the midst of the toils against which they speak. The ancients were fond of relating this tale which falls into the line of my thought. A discontented man heavily burdened was called to the task of carrying his burden to a town on the other side of a steep hill. Murmuringly he began the toil of ascent. The burden was heavy before, but it grew still heavier as he climbed. At last his discontent knew no bounds, and, disgusted and dissatisfied with his lot, he threw the burden from him and cast himself upon the ground, crying, O death, come and deliver me! O death, come and deliver me! Death heard the cry of the man and responded, and came to take him at his word. In the dim distance the discontented man saw the awful form coming into sight. There was a great gaunt figure, a skeleton form, sweeping toward him with tremendous gigantic strides. Instantly he leaped to his feet and laid hold of his burden and endeavoured to shoulder it. With a sepulchral voice Death greeted him: I believe you called me; now here I am. What do you want of me? With the look of the sweetest innocence the man replied: It was my voice that you heard, no doubt. My burden fell off my shoulder, and I was only calling for someone to come help me restore it to its place again. The sight and voice were enough. They were an inspiration to the man. Of his own strength he lifted his old burden, and with a positive pleasure carried it to the town over the hill. That story, whether it be fact or fiction, is true to life. We leave the sickroom, where we have looked death in the face, willing to take up the toils of life, and we find the heaviest task within the compass of our abilities a delight. Willing workers, satisfied workers, enthusiastic workers, bright-faced workers, mastering and performing the duties of life, and carrying forward the great enterprises of the age–these are the product of the sickroom. These are what the world needs. They carry in them a spirit that is contagious, and that generates faithfulness to duty in all whom they touch.
II. Sickness gives us a new appreciation of the Divine things in our lives. I knew a man who for years spent his Sabbaths in the machine shop, repairing engines, without a single desire toward the house of God. I begged him many a time to give up his irreligious life and worship with his family on the Sabbath; but to no purpose. The time came when he was imprisoned in the sickroom, and then his lament was that he had neglected the sanctuary. That man spent the first returning strength of convalescence in travelling three miles to my house, and for what purpose? That I might kneel with him at the Throne of Grace and offer prayer of thanksgiving for him. Not only is the Throne of Grace made appreciable by sickness; the Book of God also is made appreciable. The Bible of the invalid is a well-used book. It is thumb-marked–at the writings of Job; at the 23rd Psalm; at the 14th chapter of John; at the 15th chapter of 1 Corinthians; at the 21st and 22nd chapters of Revelation. These closing chapters of the Divine volume are studied until the geography of the heavenly land is as well known as that of the land in which we live.
III. Sickness teaches us the value of health and the duty of looking after the condition of the body.
IV. Sickness cuts up by the roots our conceit and pride and selfishness and develops in the places of these humility and sympathy. If this be true, then physical pains bring spiritual gains. Humility and sympathy help in the making of grand men. Humanity should be willing to pay a great price for the eradication of such evils as pride and selfishness, for they are social curses and social disorganisers. Humanity should count nothing too dear to pay as a purchase of humility and sympathy. Humility and sympathy were two of the virtues that made the Christ of history the Man who inaugurated the highest civilisation of the world. That which has the power of making men Christ-men is a most desirable factor in this world. It is easily seen why man is unsympathetic. The sense of power generates independence; the sense of independence closes the avenues of sympathy. Where there is no sympathy, where there is no recognition of the mutual dependence of man upon his brother man, man becomes selfish and proud and hard. The sense of dependence is the basis of sympathy. Sickness brings the sense of dependence. A man who has to be lifted and turned by his nurse, a man who has to be fed by a spoon in the hand of another, cannot look down and despise his fellow men. There, in the hour of weakness, he learns his indebtedness to man, and his duty to make a return for benefits received by willingly giving service and kindness and interest and care and his very life. These things he is constantly receiving from others, and these things make him what he is. These things it is his duty to pass on. At a railroad station a benevolent man found a schoolboy crying because he had not quite enough to pay his fare home. He remembered suddenly how years before he had been in the same plight, and had been helped by an unknown friend who enjoined upon him that some day he should pass that kindness on. Now he saw that the opportunity spoken of had come. He took the weeping boy aside, heard his story, and paid his fare, and asked him in turn to pass the kindness on. As the train moved off from the station the lad waved his hand to his benefactor and cried cheerily, I will pass it on, sir. That act of thoughtful love is being passed on through our globe, nor will it stay until its ripples have belted the globe and met again. To every man who has received kindness and sympathy in the hour of his sickness and trial God is saying, Pass these on. Remember there are hearts to be bound like thine; there are tears to be dried like thine; there are lives to be illumined like thine. Light up the lives of others. (D. Gregg, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. I will destroy the fat and the strong] I will destroy those cruel and imperious shepherds who abuse their authority, and tyrannize over the flock.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the former part of the 16th verse, God promiseth to his people that he will do all the offices of a good, watchful, tender, and faithful shepherd, which those shepherds did neglect. See also Eze 34:4.
I will destroy; severely punish; which is threatened, and was fulfilled in the ruin of the rulers of this people.
The fat; the powerful and rich, who by oppressing and devouring my people grew fat, proud, troublesome, and dangerous to the poor sheep.
The strong; by their authority I gave, and by the encroachments they have made to increase their power.
I will feed them with judgment: it is an irony; I will feed them, but with wormwood and gall, my sore but just judgments and displeasure, so some: but others refer judgment here to reason, decency, and fitness, the most convenient, beneficial, and safe way; as a wise shepherd will I feed these my sheep. And either may consist with the context.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. In contrast to theunfaithful shepherds (Eze 34:4).The several duties neglected by them I will faithfullydischarge.
fat . . . strongthatis, those rendered wanton by prosperity (Deu 32:15;Jer 5:28), who use their strengthto oppress the weak. Compare Eze34:20, “the fat cattle” (Isa10:16). The image is from fat cattle that wax refractory.
with judgmentthat is,justice and equity, as contrasted with the “force” and”cruelty” with which the unfaithful shepherds ruled theflock (Eze 34:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will seek that which was lost,…. As all men are in Adam, and through his fall, and by their own actual transgressions; and so the elect of God among the rest; who are lost not with respect to God’s knowledge of them, love to them, and care for them; but with respect to their knowledge of him, affection for him, and regard to his will, service, and glory; they are lost to themselves, they know not where they are, what is their state and condition, and how to get out of it; they cannot help themselves, nor can any other creature help them; and they see themselves to be in this lost and undone condition, when they are enlightened by the Spirit of God: but they are not irretrievably lost, for they are preserved in Christ Jesus; and he has been sent to seek and to save them; which he has done by redeeming them from sin, Satan, and the law; and, in the effectual calling, he goes after them, he sends his Gospel to them, and his Spirit unto them, and returns them to himself, the Shepherd and Bishop of souls; and whereas after this they go astray like lost sheep, he seeks and looks them up, and restores their souls, Ps 119:176:
and bring again that which was driven away; through the power and prevalence of unbelief, from holding fast to the head Christ, departing at least partially from the living God; from dealing by faith with his precious person, blood, and righteousness; and from the precious promises, as not belonging to them, and refusing to be comforted by them; but the Lord brings back such again, and causes them to believe: Thomas is a notorious instance of this, Joh 20:24, such also who are driven away through the force of Satan’s temptations from the throne of grace; from the word and ordinances; and from private conversation with the saints, being hypocrites, as he suggests unto them; these the Lord brings back, by rebuking the tempter, and delivering out of his temptations: likewise such as are driven out of the right way of truth, and carried away with the error of the wicked, through the influence of bad pastors or false teachers,
Jer 23:1, these will he restore again; for it is impossible the elect of God should be finally deceived: moreover, such as are driven away by the force of persecution, and scattered abroad, in God’s due time have rest, and return to their folds again; see
Jer 50:17:
and will bind up that which was broken; such who have broken hearts, broken with a sense of sin; made truly contrite by the Spirit and grace of God, through the word; which is a hammer to them, that breaks the rocky heart in pieces; to these the Lord has respect; their broken hearts are acceptable to him; he dwells with them, to revive them; he speaks and restores comforts to them; pours in oil and wine into their wounds, like the good Samaritan, and binds them up; see
Ps 147:3 and such who have broken bones, who have fallen into sin to the breaking of their bones, to the destroying of their peace, joy, and comfort, as David, Peter, and others have done; he sets their broken bones, and restores the joys of his salvation; and causes the bones which were broken to rejoice; at the discoveries of his pardoning grace and mercy, Ps 51:8:
and will strengthen that which was sick; sick through sin, as all men are; sick of sin, as sensible sinners be; sickly and weak, and ready to die, as fallen professors, backsliders, are; sick of love, through want of the discoveries of it; long after them; cannot be easy without them, as Christ’s spouse sometimes is; and sick for want of food, faint and languid for want of spiritual refreshment; as the persons were Christ had compassion on, being as sheep without a shepherd, Mt 9:36 each of these the Lord strengthens with the discoveries and applications of pardoning grace; with the flagons of his love, and apples of his promises; with the food of the Gospel, which strengthens men’s hearts; and with grace out of his fulness, whereby they are strengthened against sin, snares, and temptations, and to exercise grace, and do the will of God:
but I will destroy the fat and the strong; that are full of themselves, lifted up with pride, conceited with their riches or righteousness, and despise others, whom they thrust with side and shoulder, and push with their horns, Eze 34:21. So the Targum interprets it of wicked men,
“and I will consume the ungodly and sinners;”
but the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, “I will keep the fat and the strong”; in the plight and condition in which they are, and make them still stronger, and more fat and flourishing; so Jerom interprets it of saints and godly persons; and this agrees with the preceding clauses; only the original Hebrew text is against it, which does not admit of a various reading; and this rendering seems to arise in the Septuagint, the others follow, from the mistake of a similar letter: “I will feed them with judgment”; meaning either the whole flock, consisting of fat and lean cattle, making a distinction between them, Eze 34:17, feeding them with discretion, and judging them according to their deserts; or else the fat and the strong ones, by inflicting righteous vengeance on them, feeding them with wormwood and gall; or his own people and sheep only. So the Targum, “I will govern my people with judgment”; in righteousness, goodness, truth, and faithfulness.
Fuente: John Gill’s Exposition of the Entire Bible
(16) The fat and the strong.While fatness is in general an emblem of prosperity, it is frequently used in Scripture, as here, for that prosperity which begets hardness of heart and forgetfulness of God. (See Deu. 32:15; Act. 28:27, &c.)
With judgment.This does not mean, as the ambiguous sense of the English word might make it possible to suppose, with wisdom, but with righteousness and authority, as is plainly seen from the connection with the following verses.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Eze 34:16. But I will destroy, &c. Houbigant, after many of the versions, reads, I will preserve the fat and the strong, and feed them in judgment: but the following verses, wherein a discrimination is made between the good and the bad, and the faults of the flock are reproved, seem to confirm our version.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1114
CHRISTS EXECUTION OF HIS PASTORAL OFFICE
Eze 34:16. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and. the strong; I will feed them with judgment.
THERE is no office under heaven so important as that of ministering unto men the Gospel of Christ. But, alas! its importance is but too little felt, and its duties are too negligently performed [Note: See ver. 210.]. There is, however, one Shepherd, whose care and vigilance are without intermission. He it is, who, many hundred years before he came into the world, spake by the prophet, and declared the manner in which he would execute his office [Note: ver. 23.].
In the words before us we see,
I.
The different states of Christs sheep
[All are considered as the sheep of Christ, who by name and profession belong to him, as well the fat and the strong, who shall be destroyed, as those who shall be saved [Note: Joh 10:16.].
All without exception, while in their natural state, are lost, straying from God, and ignorant of the way in which alone they can return to his fold [Note: Isa 53:6.]. Some feel an inclination to enjoy his benefits, and at times resolve that they will turn from their evil ways: but they are driven away by the violence of their passions or the fear of man.
Of those that have been brought home to the fold, many, like David, are complaining of griefs and sorrows, more painful than a broken bone [Note: Psa 51:8.]. And all are sick of sin, that lothesome malady which pervades all their powers both of body and soul, and incapacitates them for serving God as they would wish to do [Note: Rom 7:18-19; Rom 7:21; Rom 7:23-24. Gal 5:17.].
There are too many, alas! who are fat and strong, in their own conceit [Note: It is in this sense that our Lord speaks of the whole, and the righteous. Mat 9:12-13.]. Were they really in good condition, they should not be destroyed. But, like the Laodiceans of old [Note: Rev 3:17.], they deceive themselves; being really destitute of all wisdom, goodness, and strength, in exact proportion as they fancy themselves possessed of these things.]
II.
The correspondent dealings of Christ with them
[Though in many instances our Lord displays his sovereignty in stopping the progress of most grievous sinners, while he suffers persons of more amiable deportment to wander further from him [Note: Act 9:1-6. Mar 10:21-22.], yet all are to expect that he will deal with them in a perfect correspondence with their character.
He came from heaven in human flesh, and still comes in the preaching of his Gospel, to seek and save that which was lost. And if any, who have been driven away by the force of temptation or persecution, are desirous to put themselves under his care, he will gladly bring them to his fold, and protect them from every inward or outward foe [Note: ver. 1115, with Joh 10:10-11; Joh 10:28.].
As for those who are already in his fold, he will administer to all their wants, binding up the broken-hearted [Note: Isa 61:1; Isa 61:3.], and renewing the strength of those who are ready to faint [Note: Isa 40:29-31.]. By the efficacy of his word, and the consolations of his Spirit, he will turn their sorrows into joy [Note: Isa 35:1-2; Isa 35:10.]: and his grace shall be sufficient for them under all the trials they may be called to endure [Note: 2Co 12:9.].
Willing as he is to pardon the very chief of sinners on their repentance, he will awfully punish the impenitent. The proud and self-sufficient, who despise his offers of mercy, shall surely feel his awful displeasure. He will destroy them as enemies both to himself and his flock: and, in order to their destruction, he will feed them with judgment, giving them up to follow their own delusions, till they shall have completed the measure of their iniquities, and fattened themselves for the sword of his indignation [Note: Psa 81:11-12.]. Yes; to eternity shall they eat of the fruit of their own ways [Note: Pro 1:31.], and feel the judgments which they would not deprecate [Note: Isa 50:10-11.].]
Application
1.
Let us put ourselves under the care of this good Shepherd
[The more we consider our state the more shall we see, that we are straying, or, at best, diseased sheep. But here is our comfort, that we have a tender and faithful Shepherd that will forgive our wanderings, and supply our wants [Note: Isa 40:11.]. Let us then return to him, if we are afar off [Note: 1Pe 2:25.]; or, if he have brought us to his fold, let us rely upon his care and faithfulness [Note: Psa 23:1-3.].]
2.
Let us imitate him to the utmost of our power
[Doubtless it is in the first place the duty of ministers to follow the steps of this great Shepherd, because his flock is more immediately committed to their care [Note: If this were the subject of a Visitation or Ordination Sermon, this thought should be prosecuted at some length, in reference to the whole preceding part of the chapter.]. But it is also the duty of every one in his place and station to exert himself to the utmost to enlarge and edify the flock of Christ. And, if we were more diligent in our respective spheres, how many might be reduced from their wanderings, or strengthened in their difficulties, or comforted in their troubles! We know not how useful a word in season might prove. Let us then, as the elect of God, put on bowels of mercies, and shew our relation to Christ by our conformity to his image.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Eze 34:16 I will seek that which was lost, and bring again that which was driven away, and will bind up [that which was] broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.
Ver. 16. I will seek that which was lost, &c. ] As he did Peter, Paul, the good thief, Matthew, Zaccheus, the disciples after their shameful flight, Augustine, all us who, like sheep, were gone astray, &c.
But I will destroy the fat.
And I will feed them with judgment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
destroy: or, watch”, reading (? = R) for (? = D)).
Fuente: Companion Bible Notes, Appendices and Graphics
seek that: Eze 34:4, Eze 34:11, Isa 40:11, Isa 61:1-3, Mic 4:6, Mic 4:7, Mat 15:24, Mat 18:11-14, Mar 2:17, Luk 5:31, Luk 5:32, Luk 15:4-7, Luk 19:10
but I: Eze 39:18, Deu 32:15, Isa 5:17, Isa 10:16, Jer 50:11, Amo 4:1-3
I will feed: Isa 49:26, Jer 9:15, Jer 10:24, Jer 23:15, Mic 7:14
Reciprocal: Gen 33:13 – the children Deu 22:1 – Thou shalt Deu 31:20 – waxen fat Psa 60:2 – heal Psa 72:4 – He shall judge Psa 72:13 – shall save Psa 119:176 – gone astray Isa 42:3 – bruised Jer 25:34 – Howl Jer 30:17 – For I Jer 31:8 – them the Eze 20:34 – General Eze 24:5 – the choice Eze 30:22 – the strong Amo 9:10 – the sinners Zep 3:19 – and I will save Zep 3:20 – even Zec 10:3 – and I Zec 11:16 – which Mat 10:6 – lost Mat 12:20 – bruised Mat 18:12 – if Luk 15:24 – he Rom 14:1 – weak Gal 6:1 – restore 1Th 5:14 – comfort Jam 5:19 – and one Rev 3:2 – watchful
Fuente: The Treasury of Scripture Knowledge
Eze 34:16, The gist of this verse is a promise to help those who need and deserve help. Destroy the fat and strong means the Lord will judge the selfish shepherds who had been feasting at the expense of the weaker sheep of the flock.
Fuente: Combined Bible Commentary
34:16 I will seek that which was lost, and bring again that which was driven away, and will bind up [that which was] broken, and will strengthen that which was sick: but I will destroy the fat and the {g} strong; I will feed them with {h} judgment.
(g) Meaning such as lift up themselves above their brethren and think they have no need to be governed by me.
(h) That is, by putting difference between the good and the bad, and so give to either as they deserve.