Ezekiel 34:19
Why must My flock feed on what your feet have trampled, and drink what your feet have muddied?'
Why must My flock
The phrase "My flock" emphasizes God's ownership and care for His people, Israel. In the Hebrew text, the word for "flock" is "צֹאנִי" (tzoni), which signifies a group under the care of a shepherd. This imagery is deeply rooted in the pastoral culture of ancient Israel, where shepherds were responsible for the well-being of their sheep. The use of "My" underscores God's personal relationship and covenant with His people, highlighting His role as the ultimate Shepherd who is concerned about their spiritual nourishment and protection.

feed on what your feet have trampled
The act of feeding on what has been trampled suggests a degradation of the quality of spiritual sustenance provided to the people. In the historical context, this reflects the failure of Israel's leaders, who were supposed to guide and nurture the people but instead have corrupted and defiled the spiritual "food" through their actions. The Hebrew root "רָמַס" (ramas) means to trample or tread down, indicating a careless or destructive handling of what should have been preserved and cherished. This imagery calls for reflection on the responsibility of leaders to provide pure and untainted teaching and guidance.

and drink what your feet have muddied?
The image of drinking muddied water further illustrates the contamination and impurity introduced by the leaders. Water, often symbolizing life and purity in Scripture, here becomes a metaphor for the corrupted teachings and practices that the people are forced to accept. The Hebrew word "עָכַר" (akar) means to trouble or muddy, suggesting a deliberate or negligent act that results in spiritual confusion and impurity. This phrase serves as a powerful indictment of the leaders' failure to maintain the holiness and clarity of God's word and commandments, urging a return to the pure and living water that only God can provide.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, Ezekiel is the author of the book and serves as God's mouthpiece to the Israelites, delivering messages of judgment and hope.

2. God
The speaker in this passage, expressing His concern and anger over the mistreatment of His people by their leaders.

3. The Flock
Symbolic of the people of Israel, who are being neglected and mistreated by their leaders, represented as sheep in this metaphor.

4. Shepherds of Israel
The leaders and rulers of Israel, who are criticized for their failure to care for the people, allowing them to suffer and be exploited.

5. Babylonian Exile
The historical context in which Ezekiel prophesied, a time when the Israelites were in captivity and their leadership was in disarray.
Teaching Points
The Responsibility of Leadership
Leaders are accountable to God for how they treat those under their care. They must not exploit or neglect their responsibilities.

God's Care for His People
God is deeply concerned about the well-being of His people and will intervene when they are mistreated.

The Consequences of Negligence
Neglecting one's duties, especially in leadership, leads to spiritual and physical harm to those who depend on them.

The Call to Righteousness
Believers are called to live righteously and ensure that their actions do not harm others, reflecting God's justice and care.

Hope in Divine Intervention
Even when human leaders fail, God promises to step in and provide for His people, offering hope and restoration.
Bible Study Questions
1. How does the imagery of a shepherd and flock in Ezekiel 34:19 help us understand God's expectations for leaders?

2. In what ways can we ensure that our actions do not "trample" or "muddy" the spiritual nourishment of others in our community?

3. How does the promise of God as the Good Shepherd in Psalm 23 and John 10 provide comfort and assurance in times of leadership failure?

4. What practical steps can we take to hold leaders accountable to their responsibilities, both in the church and in society?

5. How can we apply the lessons from Ezekiel 34:19 to our personal lives, ensuring that we are not contributing to the harm or neglect of others?
Connections to Other Scriptures
Psalm 23
This psalm presents God as the Good Shepherd, contrasting with the negligent shepherds in Ezekiel 34. It highlights God's care and provision for His people.

John 10
Jesus refers to Himself as the Good Shepherd, echoing the themes of Ezekiel 34 and emphasizing His role in caring for and protecting His flock.

Jeremiah 23
Similar to Ezekiel 34, this passage condemns the leaders of Israel for failing to shepherd the people properly and promises a righteous Branch who will reign wisely.
Shadows of Religious LifeL. B. Brown.Ezekiel 34:11-19
The Divine ShepherdT. B. Baker.Ezekiel 34:11-19
The Flock Sought and FoundJ. R. Macduff, D. D.Ezekiel 34:11-19
The Shepherd Seeking the Flock in the Cloudy and Dark DayJ. R. Macduff, D. D.Ezekiel 34:11-19
Selfish Scramble and Christian ServiceW. Clarkson, B. A.Ezekiel 34:17-22
Social OppressionsJ.D. Davies Ezekiel 34:17-22
The Divine DiscriminationB. Beddome, M. A.Ezekiel 34:17-22
The Sinfulness of SelfishnessW. Clarkson Ezekiel 34:17-22
People
David, Ezekiel
Places
Jerusalem
Topics
Consumeth, Dirty, Drink, Drinketh, Eat, Feed, Flock, Foul, Fouled, Grass, Muddied, Sheep, Stamped, Trampled, Tread, Trodden
Dictionary of Bible Themes
Ezekiel 34:7-24

     7130   flock, God's

Ezekiel 34:11-24

     1220   God, as shepherd

Ezekiel 34:16-22

     9210   judgment, God's

Ezekiel 34:18-19

     5856   extravagance

Library
The Church of Christ
This, then, is the meaning of the text; that God would make Jerusalem and the places round about his hill a blessing. I shall not, however, use it so this morning, but I shall use it in a more confined sense--or, perhaps, in a more enlarged sense--as it applies to the church of Jesus Christ, and to this particular church with which you and I stand connected. "I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

That None Should Enter on a Place of Government who Practise not in Life what they have Learnt by Study.
There are some also who investigate spiritual precepts with cunning care, but what they penetrate with their understanding they trample on in their lives: all at once they teach the things which not by practice but by study they have learnt; and what in words they preach by their manners they impugn. Whence it comes to pass that when the shepherd walks through steep places, the flock follows to the precipice. Hence it is that the Lord through the prophet complains of the contemptible knowledge
Leo the Great—Writings of Leo the Great

Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to
J. W. McGarvey—The Four-Fold Gospel

The Good Shepherd' and his one Flock' - Last Discourse at the Feast of Tabernacles.
The closing words which Jesus had spoken to those Pharisees who followed HIm breathe the sadness of expected near judgment, rather than the hopefulness of expostulation. And the Discourse which followed, ere He once more left Jerusalem, is of the same character. It seems, as if Jesus could not part from the City in holy anger, but ever, and only, with tears. All the topics of the former Discourses are now resumed and applied. They are not in any way softened or modified, but uttered in accents of
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered."
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Extent of Messiah's Spiritual Kingdom
The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever! T he Kingdom of our Lord in the heart, and in the world, is frequently compared to a building or house, of which He Himself is both the Foundation and the Architect (Isaiah 28:16 and 54:11, 12) . A building advances by degrees (I Corinthians 3:9; Ephesians 2:20-22) , and while it is in an unfinished state, a stranger cannot, by viewing its present appearance, form an accurate judgment
John Newton—Messiah Vol. 2

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes
Thomas Watson—The Ten Commandments

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see
John Cunningham—The Ordinance of Covenanting

Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully
J. W. McGarvey—The Four-Fold Gospel

Second Great Group of Parables.
(Probably in Peræa.) Subdivision B. Parable of the Lost Sheep. ^C Luke XV. 3-7. ^c 3 And he spake unto them this parable [Jesus had spoken this parable before. See pp. 434, 435.] saying, 4 What man of you [man is emphatic; it is made so to convey the meaning that if man would so act, how much more would God so act], having an hundred sheep [a large flock], and having lost one of them, doth not leave the ninety and nine in the wilderness [the place of pasture, and hence the proper place to leave
J. W. McGarvey—The Four-Fold Gospel

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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