And I will raise up for them a garden of renown, and they will no longer be victims of famine in the land or bear the scorn of the nations. I will establishThe phrase "I will establish" signifies a divine promise and action. In Hebrew, the root word is "קָם" (qam), which means to rise, stand, or set up. This indicates God's sovereign initiative and assurance to bring about a new reality for His people. It reflects God's faithfulness and His active role in fulfilling His promises, emphasizing His power to create and sustain. for them
The phrase "for them" highlights the personal and communal aspect of God's promise. It underscores that God's actions are directed towards His people, Israel, whom He has chosen and set apart. This personal attention from God assures the Israelites of His care and commitment to their well-being. a place renowned
"A place renowned" suggests a location of great fame and honor. The Hebrew word "שֵׁם" (shem) means name or reputation. This implies that the place God will establish will be known for its excellence and abundance. It reflects the transformation from a place of desolation to one of prosperity, showcasing God's ability to restore and bless. for its crops
The phrase "for its crops" indicates agricultural abundance. In the ancient Near Eastern context, agriculture was central to survival and prosperity. The promise of fruitful crops symbolizes not only physical sustenance but also spiritual blessings. It reflects God's provision and the restoration of the land to its intended fruitfulness. and they will no longer be victims of famine
This phrase promises an end to hunger and scarcity. Famine was a common threat in ancient times, often seen as a sign of divine displeasure. The assurance that they will "no longer be victims" signifies a reversal of past judgments and a new era of divine favor and provision. It highlights God's mercy and the fulfillment of His covenant promises. in the land
The phrase "in the land" refers to the Promised Land, a central theme in the Hebrew Scriptures. It is the land given to Abraham and his descendants, symbolizing God's promise and faithfulness. The restoration of the land to a place of abundance reaffirms God's covenant and His intention to dwell among His people. or bear the scorn of the nations
This phrase addresses the shame and humiliation Israel faced from surrounding nations. The Hebrew word "חֶרְפָּה" (cherpah) means reproach or disgrace. The promise that they will no longer "bear the scorn" signifies a restoration of honor and dignity. It reflects God's vindication of His people and His desire to elevate them as a testimony to His power and faithfulness. Persons / Places / Events 1. EzekielA prophet during the Babylonian exile, Ezekiel conveyed God's messages to the Israelites, often using vivid imagery and symbolic actions. 2. IsraelThe nation to whom the prophecy is directed. At this time, they were in exile, suffering from the consequences of their disobedience to God. 3. GodThe speaker in this passage, promising restoration and blessing to His people. 4. Babylonian ExileThe historical context of this prophecy, where the Israelites were taken captive by Babylon due to their unfaithfulness to God. 5. NationsRefers to the surrounding peoples who scorned Israel during their time of judgment and exile. Teaching Points God's ProvisionGod promises to provide abundantly for His people, ensuring they will not suffer from lack. This reflects His character as a provider and sustainer. Restoration and HopeThe promise of a "land renowned for its crops" symbolizes restoration and hope for a future where God's people are no longer in disgrace. Freedom from ShameGod’s promise includes removing the scorn of the nations, indicating that He will restore the honor and dignity of His people. Faithfulness and ObedienceWhile God promises blessings, the broader context of Ezekiel emphasizes the importance of Israel's faithfulness and obedience to God. Spiritual FulfillmentThis prophecy can also be seen as a foreshadowing of spiritual fulfillment in Christ, who provides for our deepest needs. Bible Study Questions 1. How does the promise of a "land renowned for its crops" in Ezekiel 34:29 reflect God's character as a provider? 2. In what ways can we see the fulfillment of God's promise to remove the scorn of the nations in the New Testament? 3. How does the context of the Babylonian exile enhance our understanding of the hope and restoration promised in this verse? 4. What are some practical ways we can trust in God's provision in our own lives, as seen in Ezekiel 34:29? 5. How does the imagery of God as a shepherd in Ezekiel 34 connect with Jesus' teachings in the New Testament? Connections to Other Scriptures Psalm 23This psalm speaks of God as a shepherd who provides and cares for His people, similar to the promise of provision in Ezekiel 34:29. John 10:11-16Jesus describes Himself as the Good Shepherd, echoing the themes of care and provision found in Ezekiel 34. Revelation 7:16-17This passage speaks of a future where God's people will no longer hunger or thirst, paralleling the promise of no more famine in Ezekiel 34:29. People David, EzekielPlaces JerusalemTopics Anymore, Bear, Consumed, Crops, Endure, Establish, Famine, Heathen, Hunger, Ignominy, Insults, Longer, Nations, Peace, Plant, Plantation, Plantations, Planting, Planting-places, Prosperous, Provide, Raise, Raised, Renown, Renowned, Reproach, Scorn, Shame, Suffer, Victims, WastedDictionary of Bible Themes Ezekiel 34:29 4823 famine, physical Ezekiel 34:25-29 9145 Messianic age Ezekiel 34:25-31 1335 blessing Ezekiel 34:26-29 1330 God, the provider Ezekiel 34:26-31 1330 God, the provider Ezekiel 34:27-29 4430 crops 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: 1855That 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 Links Ezekiel 34:29 NIVEzekiel 34:29 NLTEzekiel 34:29 ESVEzekiel 34:29 NASBEzekiel 34:29 KJV
Ezekiel 34:29 Commentaries
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