Verse 1. - And the word of the Lord, etc. As no date is given, we may infer that what follows came as an almost immediate sequel to that which precedes it. The kernel of the chapter is found in the Messianic prophecies of vers. 23, 24, as the first stage in the restoration of Israel which is beginning to open to the prophet's gaze. We can hardly avoid seeing in it the deliberate expression of words that had been spoken by Ezekiel's master (Jeremiah 23:1-4), and which in his case also were followed by a directly Messianic announcement. In Matthew 9:36, still more in John 10:1-16, we can scarcely avoid recognizing the distinct appropriation of the words to himself by him of whom they both had spoken. So far as we may venture to speculate on the influence, so to speak, of the words of the prophets of the Old Testament on our Lord's human soul, we may think of these as having marked out for him the work which he was to do, just as we may think of Psalm 22. and Isaiah 53. as having pointed out to him the path of suffering which he was to tread.

Verse 2. - Prophesy against the shepherds of Israel, etc. Our modern associations with the words, our use of terms like" the pastoral office," "the pastoral Epistles," lead us to think of the priests and prophets, the spiritual guides of the people, as being those whom the prophet has in view. In the language of the Old Testament, however, as in that of Homer ('Iliad,' 1:1. 263; 2:1. 85, etc.), the shepherds of the people are always its kings and other civil rulers (1 Kings 22:17; Psalm 77:20; Psalm 78:71; Jeremiah 23:1-6), and those whom Ezekiel had in his thoughts were the tyrannous rulers of the house of David, like Jehoiakim and Zedekiah and their satellites. Our Christian thoughts of the word are the outcome of the leading of John 10:1-16; John 21:15-17; 1 Peter 5:2-4; Acts 20:28; but it is probably true that even there the original thought is still dominant. Christ is the "good Shepherd," because he is the true King. His ministers are shepherds as being officers in his kingdom. Should not the shepherds feed the flocks? The question is an appeal to the universal conscience of Israel and of mankind. No shepherd was worthy of his name who did not do that which the very name implied. He that neglects that duty is simply as a hireling or a robber (John 10:10, 12).

Verse 3. - Ye eat the fat. The LXX. and the Vulgate, following a different reading, give milk, and, as "killing" comes in the next clause, this is probably preferable (comp. 1 Corinthians 9:7; Isaiah 7:22).

Verse 4. - The diseased have ye not strengthened. The verbs indicate the difference between the "diseased," i.e. the weak sheep (comp. Isaiah 40:11; Psalm 78:71) and the sick, that were suffering from more definite maladies. So the broken are the sheep that have fallen from a rock and thus maimed themselves. Each case required its appropriate treatment, and none had met with it.

Verse 5. - And they were scattered. The words are an echo of 1 Kings 22:17, and are, in their turn, echoed by Matthew 9:36. The words that follow paint the sufferings of the exiles who left their homes and were scattered among the heathen in the days of Jehoiachin and Zedekiah. Of these the kings took no heed, and shut themselves up in the luxurious seclusion of their palace.

Verses 7-10. - As I live, saith the Lord God, etc. The sentence of the Supreme Judge, of the "chief Shepherd" (1 Peter 5:4), that follows, is naturally preceded by a recapitulation of the guilt of the tyrannous rulers - the "idol" or sham shepherds of Zechariah 11:17 (comp. also Zechariah 10:3). Both chapters should be studied as throwing light on the teaching of the earlier prophet. It may be noted also how the thought enters into Ezekiel's vision of the restored Israel (Ezekiel 45:8-10).

Verse 11. - Behold, I, even I, etc. The words, as the last reference shows, and as we find in vers. 23-31, do not exclude, rather they imply, human instrumentality, just us our Lord's do in Matthew 18:12 and Luke 15:4-7; but they reveal the truth that Jehovah is the true Shepherd of his people. Not the sweet psalmist of Israel only, but the lowest outcast, might use the language of Psalm 23, and say, "The Lord is my Shepherd." He will gather the sheep that have been scattered in the "cloudy and dark day," the day of the Lord's judgment (Ezekiel 30:3). For the prophet the words pointed to that vision of a restored Israel, which was dominant in the expectations both of Isaiah (or the Deutero-Isaiah) in Ezekiel 40-48, and in Jeremiah (Jeremiah 33:12-18), which floated before the minds of the apostles (Acts 1:6), and to which even St. Paul looked forward as the solution of the great problems of the world's history (Romans 9-11.).

Verses 13-15. - On the mountains of Israel by the rivers. The picture of the pleasant pasture-lands of Judah, almost, as it were, an expansion of Psalm 23, of the mountains which are not barren and stony, of the streams that flow calmly in the inhabited places of the country, serves as a parable of that which is to follow on the restoration of Israel. The sheep that had been wandering so long in the wilderness should at last lie down in a fat pasture (ver. 15), and the tender care of the Shepherd should watch with an individualizing pity over each sheep that had been brought back. Every broken limb should be bound up. Every sickness should be treated with its appropriate means of healing.

Verse 16. - I will destroy the fat and the strong. What follows introduces another feature into the parable, and is hardly less than an anticipation of the great scene of judgment in Matthew 25:32. The "fat and the strong," as contrasted with the "broken" and the "sick," are, when we interpret the Darable, the noble and wealthy who, under the kings of Judah, had been allowed to work their evil will upon the people. Of these he says that he will feed them with (better, in) judgment, that for them there must be the discipline of punishment. They too are his sheep, but they require a different treatment from the others.

Verse 17. - Behold, I judge between cattle and cattle. It may be worth while to note, as modern English usage tends to limit the range of the word, that it is commonly used in the Old Testament of sheep rather than of kine (Genesis 30:34-42; Genesis 31:8-12). In Genesis 30:32 we have the same Hebrew word as that which Ezekiel uses. Between the rams and the he-goats. The words, at first, seem to point to a division like that of Matthew 25:32, and may, perhaps, have suggested it. Here, however, the contrast lies, not between the sheep and goats as such, but between the strong and the weak of each class. The "rams" are as much the object of the shepherd's discipline of judgment as the "he-goats." Both stand as the representative of the rapacious self-seeking classes who oppressed the poor and needy, and, not content with being the first to feed on the pastures and to drink of the waters, trampled on the former and defiled the latter. So in the next verse the contrast lies between the "fat cattle," whether sheep or goats, and the "lean."

Verse 23. - And I will set up one Shepherd over them. Here, more than ever, we have an anticipation of our Lord's teaching in John 10:1-18. He claims to be the Fulfiller, as of the prediction of Isaiah 40:11 and Jeremiah 23:1-3, so also of this. He, the "Son of David," is the David that inherits that among other promises. It has to be noted, however, that Ezekiel's words paint, less distinctly than those of the earlier prophets, the picture of an individual Messianic king, and seem rather to point, as do those of Zechariah 12:10 (I do not now discuss the date of that prophecy), to a line of true rulers, each faithfully representing the ideal David as the faithful Ruler, the true Shepherd of his people (Psalm 78:71; comp. Ezekiel 37:24; Ezekiel 45:8, 9).

Verse 25. - I will make with them a servant of peace. The whole verse is an echo of Leviticus 26:6, in part also of Hosea 2:20 [English version, ver. 18]. The words are less definite as to the nature of the covenant than those of Jeremiah 31:31, but probably the same thought underlies both. Sins are pardoned, the capacity for righteousness, righteousness itself, are given. In bright contrast with the picture of a country haunted by the lion, the jackal, and the wolf - the "evil beasts" of Ezekiel 14:15 - so that no man could pass through without risk, we have that of a land from which such evil boasts have been cleared out, so that men may sleep safely even in the wilderness and the woods. The language, however, is figurative rather than literal. As the "sheep" are the people of the true Israel, so the evil beasts must, at least, include the enemies, Chaldeans, Edomites, Philistines, and others, that had before made havoc of them.

Verse 26. - Round about my hill. Ezekiel's thoughts, like those of Micah 4:1 and Isaiah 2:2, cluster round the hill of Zion, the mountain of Jehovah, as the center of the restored Israel. In that land, as the prophet saw it here, and still more in the closing vision of his book (Ezekiel 47:12), there were, outwardly as well as spiritually, to be showers of blessing (the phrase is peculiar to Ezekiel), and the land should yield its fruits.

Verses 27, 28. - When I have broken the bands of their yoke. The underlying meaning of the figurative language of ver. 25 is now utterly explained. Israel is to be delivered from its Chaldean and other oppressors. The "yoke shall be broken." They shall no more be a prey to the heathen. None shall make them afraid.

Verse 29. - A plant of renown. The words at first suggest the thought that Ezekiel was reproducing the ideal picture of the "branch," the "root," the "stem," the "plant." of Isaiah 11:1; Jeremiah 23:5; Zechariah 6:12. Here, however, the word is collective, and is translated "plantation" in Ezekiel 17:7, "planting" in Micah 1:6; Isaiah 60:21; Isaiah 61:3. It can hardly be taken as speaking of more than the general fertility of the land. The rendering of the LXX., "a plant of peace," obviously implies a different reading (shalom instead of shem), and this Cornill has adopted in his text. So taken, the words naturally lead on to what follows - the promise that men should no more be consumed with hunger.

Verse 31. - And ye my flock. The great utterance, we might call it the "ode of the shepherds," comes round to the point from which its second portion started (ver. 11). All blessings were summed up in the thought that, behind every representative of the Father's care, the ideal David and his house, there was the eternal relationship between Jehovah and his people, even that of the Shepherd and his sheep. The LXX. omits the words "are men," and here also is followed by Cornill.