Ezekiel 34:9
therefore, you shepherds, hear the word of the LORD!'
therefore
The word "therefore" serves as a pivotal transition in the text, indicating a conclusion or consequence based on prior statements. In the context of Ezekiel 34, God has been addressing the failures of the shepherds of Israel—leaders who have neglected their duties. The Hebrew word used here is "לָכֵן" (lakhen), which often introduces a divine pronouncement or judgment. It underscores the seriousness of the message that follows, emphasizing that the actions of the shepherds have led to a necessary divine response.

you shepherds
The term "shepherds" is metaphorically used to describe the leaders of Israel, including kings, priests, and prophets. In ancient Near Eastern cultures, rulers were often depicted as shepherds of their people, responsible for their welfare and guidance. The Hebrew word "רֹעִים" (ro'im) conveys both the literal and figurative roles of shepherding. Historically, shepherds were expected to protect and nurture their flocks, a duty that Israel's leaders had failed to fulfill, leading to God's rebuke.

hear
"Hear" is a call to attention, urging the shepherds to listen and understand the gravity of God's message. The Hebrew word "שִׁמְעוּ" (shim'u) implies not just auditory reception but also obedience and response. In the biblical context, hearing is often linked with heeding God's commands. This imperative highlights the urgency and importance of the divine word that is about to be delivered, calling for a transformation in the behavior of the leaders.

the word
"The word" refers to the divine message or decree from God. In Hebrew, "דְּבַר" (davar) can mean word, matter, or thing, signifying the power and authority of God's communication. Throughout the Bible, God's word is depicted as active and effective, bringing about creation, judgment, and salvation. This phrase underscores the authority and seriousness of the message being conveyed to the shepherds, as it originates from the ultimate source of truth and justice.

of the LORD
The phrase "of the LORD" identifies the source of the message as Yahweh, the covenant God of Israel. The Hebrew name "יְהוָה" (YHWH) is the personal name of God, emphasizing His eternal, self-existent nature and His relationship with His people. In the context of Ezekiel, it serves as a reminder of the covenantal responsibilities that the leaders have neglected. The use of God's personal name underscores the personal and relational aspect of the divine message, calling the shepherds back to faithfulness and accountability.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, Ezekiel was called by God to deliver messages of judgment and hope to the Israelites.

2. Shepherds
In this context, the shepherds symbolize the leaders of Israel, including kings, priests, and prophets, who were responsible for guiding and caring for the people.

3. Israel
The nation of Israel, God's chosen people, who were in a state of spiritual and political turmoil during Ezekiel's time.

4. Babylonian Exile
The period when the Israelites were taken captive by Babylon, serving as a backdrop for Ezekiel's prophecies.

5. The LORD
The covenant name of God, Yahweh, who speaks through Ezekiel to address the failures of Israel's leaders.
Teaching Points
Accountability of Leaders
Leaders are accountable to God for the care and guidance of those they lead. They must listen to God's word and act accordingly.

Spiritual Leadership
True spiritual leadership involves selfless service and genuine concern for the well-being of others, reflecting God's heart.

Consequences of Neglect
Neglecting responsibilities as a leader can lead to spiritual and communal decay, as seen in Israel's history.

God's Sovereignty
Despite human failures, God remains sovereign and will ultimately shepherd His people, ensuring their care and restoration.

Call to Hear God's Word
Both leaders and followers are called to hear and respond to God's word, allowing it to guide their actions and decisions.
Bible Study Questions
1. How does the role of a shepherd in Ezekiel 34:9 relate to the responsibilities of leaders today?

2. In what ways can we ensure that we are listening to and applying God's word in our leadership roles?

3. How does Jesus' example as the Good Shepherd in John 10 challenge our understanding of leadership?

4. What are some practical steps we can take to hold leaders accountable to their God-given responsibilities?

5. How can we, as members of a community, support and encourage our leaders to follow the model of godly shepherding?
Connections to Other Scriptures
Jeremiah 23
This chapter also addresses the failure of Israel's leaders, using the metaphor of shepherds who have not cared for their flock.

John 10
Jesus refers to Himself as the Good Shepherd, contrasting His care and sacrifice with the neglectful shepherds of Israel.

1 Peter 5
Peter exhorts church leaders to shepherd God's flock willingly and eagerly, not for personal gain, echoing the call for faithful leadership.

Psalm 23
David's psalm portrays God as the ultimate Shepherd, providing and caring for His people, offering a model for human leaders.

Zechariah 11
This passage speaks of the consequences of poor leadership and the breaking of God's covenant with unfaithful shepherds.
Gospel Ministers ShepherdsJ. Burns.Ezekiel 34:1-10
Hospital SundayA. G. Maitland.Ezekiel 34:1-10
The Human Shepherds of the FlockJ.R. Thomson Ezekiel 34:1-10
The Unfaithful ShepherdsA London MinisterEzekiel 34:1-10
The Use and the Abuse of OfficeW. Clarkson Ezekiel 34:1-10
God's Verdict Upon Self-Serving RulersJ.D. Davies Ezekiel 34:1-16
People
David, Ezekiel
Places
Jerusalem
Topics
Ear, Flock, Keepers, O, Reason, Shepherds
Dictionary of Bible Themes
Ezekiel 34:1-10

     7786   shepherd, king and leader
     9250   woe

Ezekiel 34:7-10

     1431   prophecy, OT methods

Ezekiel 34:7-24

     7130   flock, God's

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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