You eat the fat, wear the wool, and butcher the fattened sheep, but you do not feed the flock. You eat the fatThe phrase "eat the fat" refers to the leaders of Israel who were indulging in the best of what the people had to offer. In Hebrew, the word for "fat" (חֵלֶב, chelev) often symbolizes abundance and richness. Historically, fat was considered the choicest part of the animal, reserved for offerings to God ( Leviticus 3:16). Here, it signifies the leaders' selfish consumption of resources meant for the people. This behavior is condemned as it reflects a neglect of their duty to care for the flock, prioritizing personal gain over communal well-being. wear the wool
"Wear the wool" indicates the leaders' exploitation of the people for their own comfort and luxury. Wool, derived from sheep, was a valuable commodity in ancient times, used for making clothing. The Hebrew word for wool (צֶמֶר, tsemer) suggests a covering or garment. The leaders were metaphorically clothing themselves with the resources of the people, highlighting their misuse of authority. This imagery underscores the leaders' failure to protect and nurture the flock, as they were more concerned with their own status and appearance. butcher the fattened sheep
This phrase illustrates the leaders' destructive actions towards those they were meant to protect. The Hebrew word for "butcher" (טָבַח, tabach) implies slaughtering or killing, often used in the context of preparing animals for sacrifice or food. The "fattened sheep" (מְרִיא, meri) represents those who were well-nourished or prosperous, yet they were being exploited and destroyed by the leaders. This act of butchery symbolizes the leaders' betrayal and abuse of power, as they sacrificed the well-being of the people for their own benefit. but you do not feed the flock
The phrase "do not feed the flock" highlights the leaders' neglect of their primary responsibility. The Hebrew word for "feed" (רָעָה, ra'ah) means to shepherd or tend, emphasizing care, guidance, and provision. The "flock" (צֹאן, tson) represents the people of Israel, who were entrusted to the leaders' care. This neglect is a grave sin, as it goes against the biblical mandate for leaders to serve and protect their communities. The failure to feed the flock is a metaphor for spiritual and physical neglect, leading to the people's suffering and vulnerability. Persons / Places / Events 1. EzekielA prophet during the Babylonian exile, tasked with delivering God's messages to the Israelites. 2. Shepherds of IsraelMetaphorically refers to the leaders of Israel, including kings, priests, and prophets, who were responsible for the spiritual and physical well-being of the people. 3. The FlockRepresents the people of Israel, who were under the care of their leaders. 4. Babylonian ExileThe period when the Israelites were exiled to Babylon, a time of judgment and reflection on their relationship with God. 5. GodThe ultimate Shepherd, who holds the leaders accountable for their failure to care for His people. Teaching Points Accountability of LeadersLeaders are accountable to God for the care and well-being of those they lead. They must prioritize the needs of the people over personal gain. Selfless ServiceTrue leadership in the Christian context involves selfless service, mirroring the example of Christ, the Good Shepherd. Spiritual NourishmentJust as physical nourishment is essential, spiritual nourishment is crucial for the health of the flock. Leaders must ensure they are feeding their people with sound doctrine and encouragement. Warning Against ExploitationThe passage warns against exploiting positions of power for personal benefit, a timeless reminder for leaders in all contexts. God's Care for His PeopleDespite human failures, God remains the ultimate Shepherd, committed to the care and restoration of His people. Bible Study Questions 1. How does Ezekiel 34:3 challenge our understanding of leadership within the church and community? 2. In what ways can we ensure that we are spiritually nourishing those we are responsible for, whether in family, church, or work settings? 3. How does the image of God as the Good Shepherd in Psalm 23 provide comfort and guidance for both leaders and followers? 4. What practical steps can we take to avoid the pitfalls of self-serving leadership as described in Ezekiel 34:3? 5. How can we apply the principles of shepherding from 1 Peter 5 in our daily interactions and responsibilities? Connections to Other Scriptures John 10Jesus describes Himself as the Good Shepherd, contrasting His care for the flock with the neglectful shepherds of Israel. Psalm 23Depicts God as the Shepherd who provides, guides, and protects His flock, offering a model for earthly leaders. Jeremiah 23Criticizes the leaders of Israel for scattering and destroying the sheep of God's pasture, similar to Ezekiel's message. 1 Peter 5Encourages church leaders to shepherd God's flock willingly and eagerly, not for personal gain. Matthew 25The parable of the sheep and the goats emphasizes the importance of caring for others as a reflection of serving Christ. People David, EzekielPlaces JerusalemTopics Animals, Beasts, Care, Choice, Clothe, Clothed, Curds, Death, Eat, Fat, Fatlings, Fattened, Fed, Feed, Feeding, Flock, Kill, Killed, Milk, Sheep, Slaughter, Wool, YourselvesDictionary of Bible Themes Ezekiel 34:3 4693 wool
5399 luxury Ezekiel 34:1-6 8783 neglect Ezekiel 34:1-10 7786 shepherd, king and leader
9250 woe Ezekiel 34:2-3 5802 care
7130 flock, God's Ezekiel 34:2-4 5885 indifference Ezekiel 34:2-6 7735 leaders, political Ezekiel 34:2-7 5220 authority, abuse 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 34:3 NIVEzekiel 34:3 NLTEzekiel 34:3 ESVEzekiel 34:3 NASBEzekiel 34:3 KJV
Ezekiel 34:3 Commentaries
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