Ezekiel 34:10
This is what the Lord GOD says: 'Behold, I am against the shepherds, and I will demand from them My flock and remove them from tending the flock, so that they can no longer feed themselves. For I will deliver My flock from their mouths, and it will no longer be food for them.'
Sermons
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














It is a comparison as old, yes, older than literature, this of the people to a flock of sheep, and of their rulers, leaders, and spiritual instructors to the shepherds whose vocation it is to protect, care for, and feed them. Both in the Old and New Testament Scriptures we meet with passages in which unfaithful, careless, selfish, and grasping religious teachers and leaders are denounced as hirelings who have nothing of the true shepherd's heart - no watchfulness, commiseration, and self-sacrifice. In the time of Ezekiel there were throe who, called to be pastors and reputed to be pastors, were nevertheless destitute of the pastoral character and habits.

I. THEIR CONDUCT. This is very graphically and (after Ezekiel's manner) with outspoken plainness described in these verses.

1. The shepherds' neglect of the flock. They neither feed them upon suitable pastures, nor strengthen the weak, nor heal the sickly, nor recover the lost, nor deliver the defenseless sheep from the wild beasts of the field. On the contrary, they treat them with violence and with rigor.

2. The shepherds' care for themselves. They use the flock merely for their own pleasure and advantage, eating of the flesh of the sheep, and clothing themselves with their wool.

3. The consequent condition of the flock. Neglected by their custodians, they are scattered, they wander upon every high hill, they fall a prey to the beasts of the field. In all these respects there is a parallel between the conduct of careless, hireling shepherds and the conduct of those in Israel who claimed to be the spiritual pastors of the people. These, whether priests or prophets by profession, simply used their position as a means towards their personal wealth, ease, pleasure, and aggrandizement. And no wonder that the sons of Israel, so neglected by those who should have made their highest welfare their care, were abandoned to every enemy, and sank into a state of degeneration, debasement, and hopelessness.

II. THEIR CONDEMNATION. That such flagrant neglect, of duty could not pass unnoticed and unpunished may be presumed by the least thoughtful. Under the rule of a Governor of infinite justice, those placed in a position of eminence and of influence, if they neglect to fulfill the duties of their position, must surely be called to an exact account of their trust. The prophet tells us concerning the unfaithful shepherds that:

1. God is against them. He, whose help and countenance would have been vouchsafed had they honestly and earnestly set themselves to do the work which they professed to undertake, now sets himself against the unfaithful.

2. They are held responsible for the flock. "I will require," says God, "my sheep at their hand."

3. The custody of the flock is taken away from them. And at the same time, they are prevented from any more feeding themselves. It cannot be that the flock should be punished for wandering, and that the careless shepherds, through whose neglect they wandered, should be suffered to go free. - T.

Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?
A London Minister.
I. HUMAN RULERS STAND IN THE SAME RELATION TO THE PEOPLE WHOM THEY RULE AS SHEPHERDS TO THEIR FLOCKS. Therefore the qualifications required are similar.

1. A special knowledge (Genesis 46:34). So to rule men successfully requires a knowledge of men. Christ is the preeminent Ruler of men, because He knows them — because He needs not that any should "testify of any man" whom He is shepherding for eternity (John 2:25).

2. A willingness to endure hardship for those whom they shepherd (Genesis 31:40). Shepherds of men must likewise be willing to deny themselves for their flock, even as Christ was willing to spend His nights upon the mountains (Luke 6:12) and to be consumed with labour during the day, in order to be "the Good Shepherd."

3. Affection for the flock (1 Samuel 17:34). It cannot be dispensed with in ruling men. To love men is to understand them. To love them is to be willing to suffer for them, and must beget a correspondent feeling. The Great Shepherd had as much love for His flock as He had knowledge of them (John 10:11).

II. THE RULERS OF ISRAEL HAD LACKED THESE QUALIFICATIONS.

1. Their self-indulgence had led them to neglect to feed the flock.

2. They had gone from neglect to positive acts of crime. They had taken the lives of their subjects in order to enjoy their possessions. Sins of omission lead to sins of commission.

III. THE EFFECT OF THE NEGATIVE AND POSITIVE TRANSGRESSIONS OF ISRAEL'S RULERS. "My sheep were scattered." They were so widely sundered as to be beyond the recall of any but the Omniscient One, who alone knew the mountains upon which they were wandering.

IV. GOD HIMSELF WOULD RAISE UP A SHEPHERD WHO WOULD COMBINE ALL THE QUALITIES NEEDED TO GATHER IN THE SCATTERED FLOCK.

1. The name given to this divinely appointed shepherd — David. The Messiah is called by this name in Isaiah 55:3, 4; Jeremiah 30:9; Hosea 3:5.

2. His two-fold office. His Father's servant and His people's king (ver. 24).

V. THAT WHICH IS INTENDED TO BE A GREAT BLESSING TO OURSELVES AND OTHERS, NAMELY, POWER, MAY BECOME THE GREATEST CURSE TO BOTH.

(A London Minister.)

I. CHRISTIAN MINISTERS AS SHEPHERDS HAVE DEVOLVING UPON THEM THE CARE OF CHRIST'S FLOCK. Believers are exposed to many evils, surrounded by numerous enemies, liable to many wants and diseases. To promote their comfort and safety, God sends His servants to take the oversight, and care for them as shepherd for flock.

II. CHRISTIAN MINISTERS AS SHEPHERDS MUST FEED THEIR FLOCKS.

1. They must do this by leading them into green pastures, etc.(1) The pastures of the Divine word. Where there is an exhaustless fulness and variety of refreshing promises.(2) The pastures of Divine ordinances.

2. The shepherd is to render the word instructive and consolatory, and the ordinances refreshing and edifying.

III. CHRISTIAN MINISTERS AS SHEPHERDS ARE TO WATCH OVER THEIR FLOCKS. To warn them against danger, — to admonish, to counsel, and to direct them into safe and plain paths. Their dangers are numerous. From the world, from Satan, from false professors, from their own weakness, etc. How necessary, then, is a spirit of holy energy, vigilance, etc.

IV. CHRISTIAN MINISTERS AS SHEPHERDS ARE TO REGARD ESPECIALLY THE WEAK AND AFFLICTED OF THE FLOCK. "Who can understand his errors?" How often is spiritual disease evident in the mind, in the heart, in the spirit, in the conversation, in the walk and conduct! Now it is for the shepherd to labour for the healing of these maladies.

V. CHRISTIAN MINISTERS AS SHEPHERDS MUST GIVE AN ACCOUNT OF THEIR FLOCKS. They are responsible to God. Application —

1. How truly solemn is the office of the Christian shepherd — the charge of souls.

2. How necessary for its right discharge are Divine qualifications and help.

3. Faithful shepherds should have the kind sympathy and aid of all the members of the Church.

4. How glorious the meeting when all the flock of God, with each shepherd, shall appear before Christ to receive His blessing, even life for evermore.

(J. Burns.)

Neither have ye healed that which was sick
The obligation of rulers and Christians generally to care for the sick poor. The government of a great empire embraces many responsibilities — the protection of property and of life, the encouragement of art and science and every form of learning and of commerce, the maintenance of justice, the punishment of crime. We are concerned now with only one aspect of the obligation of rulers — the obligation to consider and to care for the diseased and the bruised poor. Most of the poverty and distress, most of the diseased and broken frames which are to be found amongst us are the results of vice and sin. Intemperance and immorality are fertile soils, producing plentiful harvests of mangled and agonised and loathsome bodies. Hence the necessity for adopting a policy of prevention — for establishing such legislative measures as shall check and, if possible, effectually prevent, the ravages of intemperance and vice. Prevention is better than regulation when a nation's strength and a nation's morals and a nation's life are at stake. Much may be done, and much must be done, in this direction; but meanwhile, our rulers have to regard and to deal with existing miseries which have resulted, for the most part, from transgressions and sins. At this present moment there are in the great metropolis thousands upon thousands of wretched creatures, their bodies consumed by disease, or mangled and broken through accident or self-inflicted suffering. And they are poor and helpless! Unless someone aid them they must wrestle with their agony alone, they must languish and die. But the obligation to care for the sick lies not with the rulers alone. In a special manner does it rest upon the Christian Church generally. Ministers of religion should be the first to welcome a Hospital Sunday. Ah! giving for the sick, caring for the diseased and the bruised, brings its own sweet reward. To spare one pang, to bring one ray of light into a heart environed with darkness — this is worth living for. And now what we have to do is to enlarge our sympathies. Think of the multitudes of agonised mortals in the London hospitals today. Without money, those necessary institutions cannot be supported. Without money, the poor must pine away and perish. In our relation to the afflicted poor we must think of the example and precepts of our Lord. Jesus was not a philosophical theologian. He was a practical Saviour. The blind came to Him, and He gave them sight. The sick were brought to Him, and He healed them. We cannot heal the sick with a word as Christ did. But we can follow Christ in doing good ill the way open to us. What we want is the spirit of Christ — the thoughts of Christ . — the purpose of Christ. In this lies the glory of Christianity.

(A. G. Maitland.)

People
David, Ezekiel
Places
Jerusalem
Topics
Accountable, Anymore, Behold, Cause, Caused, Cease, Deliver, Delivered, Demand, Feed, Feeding, Flock, Hold, Keepers, Longer, Meat, Mouth, Mouths, Remove, Require, Required, Rescue, Says, Search, Sheep, Shepherds, Stop, Tending, Themselves, Thus
Outline
1. A reproof of the shepherds
7. God's judgment against them
11. His providence over his flock
20. The kingdom of Christ

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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