DOCSLIB.ORG

Shepherd Motif in the Old Testament and Its Implications for Leadership in Nigeria

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Shepherd Motif in the Old Testament and Its Implications for Leadership in Nigeria i SHEPHERD MOTIF IN THE OLD TESTAMENT AND ITS IMPLICATIONS FOR LEADERSHIP IN NIGERIA. PHILIP ASURA NGGADA ND,DCM,BD,MTH(JOS/TCNN) (PGA/UJ/0120/06) A thesis in the Department of RELIGION AND PHILOSOPHY, Faculty of Arts, Submitted to the School of Postgraduate Studies, University of Jos, in fulfillment of the requirements for the award of the degree of DOCTOR OF PHILOSOPHY in OLD TESTAMENT of the UNIVERSITY OF JOS. SEPTEMBER, 2012 ii CERTIFICATION This is to certify that the research work for this thesis and the subsequent preparation of this thesis by Philip Asura Nggada (PGA/UJ/0120/06) were carried out under my supervision. __________________________________________________ Rev. Dr. Jotham M. Kangdim SUPERVISOR iii DECLARATION I hereby declare that this work is the product of my own research efforts; undertaken under the supervision of Associate Professor Jotham M. Kangdim and has not been presented elsewhere for the award of a degree or certificate. All sources have been duly distinguished and appropriately acknowledged. ______________________________________ Philip Asura Nggada PGA/UJ/0120/06 iv ACKNOWLEGEMENT First and foremost, my gratitude goes to God Almighty for his inexhaustible grace and wisdom for seeing me through the course of writing this thesis and acquiring a sound theological education at this level. Whatever I am, I owe to Him. I wish to acknowledge my supervisor Associate Professor Jotham M. Kangdim for his critical evaluation in scholarship to ensure that this research attains acceptable standard. His contribution to this work will ever be remembered. My appreciation goes to my parents, Late Asura Nggada of blessed memory, and Mrs. Rebecca Asura Nggada who were very instrumental in teaching, nurturing and encouraging me in the ways of the Lord. Along with them are my dearly beloved wife, Laraba and my two daughters Rebecca and Doreen whose patience, love, encouragement and honest remarks over the years of studying and working have been so rewarding. A very special thanks to Rev. B.D Hena, our father and mentor, whose concern and encouragement has been of great impact on this work and family. And to his wife, Mrs. Yapadaya B.D. Hena, a mother and a model for pastor’s wife. Many thanks to my brothers and families; Late David Nggada, Adamu Nggada, Professor Haruna Nggada, Tarhyel Nggada, Bitrus Nggada and to my only beloved sister Mrs. Comfort M. Kwajjafa whose support and encouragement have been so wonderful. The same expressions go to Engr. H. Nggada and T.S Nggada for their parental love and support during my studies and remarkable occasions. A special thanks to my in-laws, Rev.& Mrs. Dadi Malgwi, Mrs. Diana Dahwa and Mr. & Mrs. Ishaya Dadi whose love and friendship have been so rewarding. v I am indebted to my Church E.Y.N. for moral support and Mission 21 especially, Rev Andreas Heiber, Mr. Markus Gamache and Galli lisbeth whose effort and concern are highly appreciated for the sponsorship during the course of my studies without it the study will not be completed. I am also indebted to Religion and Philosophy’s Department of the University of Jos, especially Postgraduate Lecturers for their constructive and objective criticism of this research work attaining the acceptable standard. I remain grateful. I remain ever grateful to the panel of my PhD defense for their high level of experience and scholarship in higher degrees in shaping the thesis attains its present standard. A special thanks to Rev. Alan Chilver and Rev. Dr. Nasara Zechariah who taught and nurtured me in Hebrew and the love for Old Testament studies. Further to this, is my appreciation to the following people; Hon. Justice Ibrahim Auta Ndahi, Chief Anjikwi Chiwar, Dr. Mark Mamman, Da. Fracis Bot, Prof. Musa A. Mambula, Rev. Dr. Samuel D. Dante, Rev. Prof. Timothy Palmer, Rev. Prof. Tersur Aben, Ass. Prof. Mark Hopkins, Prof. Andy R. Warren, Dr. (Mrs).Doreen Hartland, Rev. Ishaku Usman, Late Rev. Jacob Galadima, Rev. Amos Yohana, Rev Nyampa T. Kwabe, Rev Jinatu Wamdeo, Rev Dr. Toma Ragnjiya, Mr.& Mrs. Pius L. Manji, Dr. Matthew Olabode, Prof. Lazarus B. Tekdek, Ven. Okaejiofo, Ord. Harry Chikwendu, Rev & Mrs. Regin Benner, Mr. Kifasi I.I. and Rev. Joseph Ajaver whose hospitality, advice, encouragement, support and exposure have been so tremendous. To my sister In-Law, Godiya Dadi you deserve many thanks for your contribution, support and encouragement during the course of this research. And to my friends Bishop Davies Festus, Rev. Tiku, Pst. Hassan Yusuf, Rev. Dr. Dauda Gava, Rev. Olubenga Odibiri, Rev. Aaron Ndirmbita, Rev.Ignatius H Gumir, vi Mr. David Musa and Engr. Ayuba Shamaki for your kind gesture, encouragement and prayers are in every way acknowledged. A special thanks to Mrs. J. Tenshak, who took the pain of reading and prove reading the manuscript to ensure that the thesis attain specified standard. Finally, to my beloved brothers Titus D. Markus, Barka Musa, Samaila Dari and Pilasar Mbaya, your concern and assistance in typing and formatting this thesis to attaining the specified standard is highly appreciated. All support and valuable contributions from friends, colleagues and others whose names have not appeared due to limited space. I say thank you all. vii DEDICATION I dedicate this work to the Good Shepherd of all whose love and untiring desire to care serves as a paradigm for Ministry and to my dear wife Laraba and our two precious daughters Rebecca and Doreen whose understanding and contribution to this work is highly appreciated. viii TABLE OF CONTENTS TITLE PAGE CERTIFICATION - - - - - - - - ii DECLARATION - - - - - - - - iii ACKNOWLEDGEMENT - - - - - - - iv DEDICATION - - - - - - - - viii TABLE OF CONTENTS - - - - - - - ix ACRONYMS - - - - - - - - - xiii ABSTRACT - - - - - - - - - xvii CHAPTER ONE INTRODUCTION 1.1 INTRODUCTORY BACKGROUND - - - - 1 1.2 STATEMENT OF THE PROBLEM - - - - - 8 1.3 OBJECTIVES OF THE STUDY - - - - - 13 1.4 SIGNIFICANCE OF THE STUDY - - - - - 15 1.5 JUSTIFICATION OF THE STUDY - - - - - 16 1.6 METHODOLOGY - - - - - - - 18 1.7 SCOPE AND LIMITATION OF THE STUDY - - - 23 1.8 THEORETICAL/CONCEPTUAL FRAMEWORK - - - 24 1.9 CLARIFICATION OF TERMS - - - - - 26 1.9.1 Sheep - - - - - - - - - 26 1.9.2 Motif - - - - - - - - - 28 CHAPTER TWO 2.0 REVIEW OF RELATED LITERATURE 29 ix CHAPTER THREE CONCEPT OF THE SHEPHERD MOTIF IN THE OLD TESTAMENT 57 3.1 SHEPHERD MOTIF IN THE ANCIENT NEAR EAST - - 59 3.1.1 Egypt - - - - - - - - 59 3.1.2 Assyria - - - - - - - - 60 3.1.3 Babylonia - - - - - - - - 61 3.1.4 Persia - - - - - - - - 62 3.1.5 Greece/Greco –Roman - - - - - - 64 3.2 AFRICAN CONCEPT OF SHEPHERD MOTIF - - - 65 3.2.1 Masai Nomads - - - - - - - 66 3.2.2 Fulbe Society of Northern Nigeria - - - - - 67 3.2.3 Bura Ethnic Group in Southern Borno State - - - - 70 3.2.3.1 Historical background - - - - - - - 70 3.2.3.2 Socio-Political Life - - - - - - - 70 3.2.3.3 Economic Life - - - - - - - - 71 3.2.4 Mupun Ethnic Group in Plateau State - - - - - 72 3.3 SHEPHERD MOTIF IN THE OLD TESTAMENT - - - 73 3.3.1 Symbolism of the Shepherd - - - - - - 73 3.3.2 Word study of Shepherd; etymology, occurrences, meanings and usage in the ANE - - - - - 74 3.3.3 In the Torah - - - - - - - - 75 3.3.4 In the Prophets- - - - - - - - 77 3.3.5 In the Writings- - - - - - - - 81 3.3.5.1 Psalms - - - - - - - - - 81 3.3.5.2 Ecclesiastes - - - - - - - - 82 3.4 SHEPHERD MOTIF IN THE NEW TESTAMENT - - - 83 3.5 CHARTS ILLUSTRATING THE MEANING OF RO’EH (SHEPHERD) IN DIFFERENT CONTEXTS USING THE PRINCIPLES OF SYNTAGMATICS AND PARADIGMATICS - - - 86 3.6. SEMANTIC RANGE - - - - - - - 106 3.6.1 The Semantic Range of rmv- - - - - - - 106 3.6.2 The Semantic Range of dqp - - - - - - 107 3.6.3 The Semantic Range of dsj - - - - - - 108 3.6.4 The Semantic Range of rsj - - - - - - 109 3.6.5 The Semantic Range of dqn - - - - - - 112 3.6.6 The Semantic Range of ilm - - - - - - 113 3.7 EXEGESIS OF SELECTED TEXTS - - - - - 115 x 3.7.1 Exegesis of Psalm 23 - - - - - - - 115 3.7.2 Background - - - - - - - - 115 3.7.3 Authorship and Date - - - - - - - 116 3.7.4 Purpose and Theology- - - - - - - 118 3.7.5 Structure - - - - - - - - 118 3.7.6 Genre - - - - - - - - - 119 3.7.7 Exegetical Comments - - - - - - - 119 3.7.7.1 Hebrew Text - - - - - - - - 120 3.7.7.2 Translation of the Hebrew Text - - - - - 120 3.8. EXEGESIS OF EZEKIEL 34 - - - - - - 131 3.8.1 Background - - - - - - - - 131 3.8.2 Authorship and Date - - - - - - - 131 3.8.3 Purpose and Theology- - - - - - - 132 3.8.4 Structure - - - - - - - - 133 3.8.5 Genre - - - - - - - - - 134 3.8.6 Exegetical Comments - - - - - - - 134 3.8.6.1 Hebrew Text - - - - - - - - 135 3.8.6.2.Translation of the Hebrew Text- - - - - - 136 3.9 EXEGESIS OF ZECHARIAH 11:4-17 - - - - 145 3.9.1 Background - - - - - - - - 145 3.9.2 Authorship and Date - - - - - - - 146 3.9.3 Purpose and Theology- - - - - - - 147 3.9.4 Structure - - - - - - - - 148 3.9.5 Genre - - - - - - - - - 148 3.9.6 Exegetical Comments - - - - - - - 149 3.9.6.1 Hebrew Text - - - - - - - - 149 3.9.6.2 Translation of the Hebrew Text- - - - - - 150 3.10 EXEGESIS OF JEREMIAH 23:1-8 - - - - - 155 3.10.1 Background - - - - - - - - 155 3.10.2 Authorship and Date - - - - - - - 156 3.10.3 Purpose and Theology - - - - - - 156 3.10.4 Structure - - - - - - - - 158 3.10.5 Genre - - - - - - - - - 159 3.10.6 Exegetical Comments - - - - - - - 159 3.10.6.1 Hebrew Text - - - - - - - - 159 3.10.6.2 Translation of the Hebrew Text - - - - - 160 3.11 EXEGESIS OF ISAIAH 40:1-11 - - - - - 165 3.11.1 Background - - - - - - - 165 3.11.2 Authorship and Date - - - - - - - 166 3.11.3 Purpose
Load more

Recommended publications
  • Ezekiel 33-34
    Ezekiel 33-34 • Our long-anticipated start to the second part of Ezekiel has fnally arrived ○ Today we begin studying prophecies concerning the future glory and blessings the Lord has planned for His people, Israel • This is a welcome change from Chapters 1-32, which were a series of oracles pronouncing judgment • In those chapters the Lord told Israel that the nation was on the verge of complete destruction • The city, the walls and the temple were going to be destroyed by Babylon • The Leadership would be removed, the people would be taken out of the land, and their exile would last for some time • Finally, at the end of those chapters the Lord spoke judgment against Israel’s enemies that surrounded her ○ But now we’ve come through all that, and the Lord is ready to show His people that better things awaited them in the future • Now remember, the calamity Israel has just experienced in Ezekiel’s day came as a result of the Mosaic covenant • In that covenant the Lord gave His people a law that came with strict requirements and harsh penalties for disobedience • The nation agreed to those terms, and now the Lord has acted to hold them accountable to that covenant ○ But before the Lord gave His people the Old Covenant through Moses, He had previously given them a very different covenant through Abraham • The Abrahamic covenant, unlike the Mosaic Covenant, promised Abraham’s descendants only blessings • And also unlike the Mosaic Covenant, the Lord’s promises to Abraham were unconditional • God asks absolutely nothing of Abraham and his descendants © 2019 – Verse By Verse Ministry International (www.versebyverseministry.org) May be copied and distributed provided the document is reproduced in its entirety, including this copyright statement, and no fee is collected for its distribution.
    [Show full text]
  • The Good Shepherd John 10; Psalm 23; Ezekiel 34
    Brian Fisher Grace Bible Church Southwood The Good Shepherd John 10; Psalm 23; Ezekiel 34 If you belong to God, you are safe because He is strong. When we think of sheep... • Not the brightest animals on the farm We think of “shepherds” in romantic terms – kind, gentle, a bit soft • It takes a strong person to care for them because sheep get themselves into trouble and can’t get out on their own Throughout the Bible God revealed Himself as the shepherd of His people. • Ps 23. The Lord is my shepherd • Gen 48:15. Jacob: God has been my shepherd all my life to this day • Ps 100:3. We are His people and the sheep of His pasture • Prophets: Is 40:11. Like a shepherd he tends his flock; he gathers up the lambs with his arm; he carries them close to his heart; he leads the ewes along. Caring for, loving His sheep is part of that image • Strength is the dominant theme. Safety, security, provision that flows from the shepherd’s strength and loving commitment to his sheep. • Gen 49:24 (NET). Joseph’s bow will remain steady, and his hands will be skillful; because of the hands of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel. As we continue our study of God our Father, I want us to keep in mind our heavenly Father is the perfect Father. He is a personal God; He loves us; He has adopted us into His family, and we are safe in His family because He is strong.
    [Show full text]
  • The Fall of Jerusalem Lesson 14: Ezekiel 33‐34 December 1, 2019 Ezekiel Outline
    The Fall of Jerusalem Lesson 14: Ezekiel 33‐34 December 1, 2019 Ezekiel Outline • 1‐33 The wrath of the Lord GOD • 1‐24 Oracles of wrath against Israel • 1‐3 Revelation of God and • 25‐32 Oracles of wrath against the commission of Ezekiel nations • 4‐23 Messages of wrath for Jerusalem • 24‐33 Messages of wrath during the • 33‐48 Oracles of consolation for siege of Jerusalem Israel • 34‐48 The holiness of the Lord GOD • 33‐37 Regathering of Israel to the land • 34‐39 The Restoration of Israel • 38‐39 Removal of Israel’s enemies • 40‐48 The restoration of the presence from the land of the Lord GOD in Jerusalem • 40‐46 Reinstatement of true worship • 47‐48 Redistribution of the land Then they will know that I am the LORD 4.5 • Distribution 4 • Significance 3.5 3 2.5 2 1.5 1 0.5 0 0 5 10 15 20 25 30 35 40 45 0.5 1.5 2.5 3.5 4.5 0 1 2 3 4 5 6 7 11Israel 12 13 14 15 16 17 20 22 23 24 25 26 28 29 30 32 33 34 35 36 37 38 39 Israel Then they will know that I am the LORD Israel Israel Israel Israel women of Israel Israel Israel Israel Israel nations Israel Israel Israel Israel Ammon Moab Philistia Tyre Israel Sidon Israel Egypt Egypt nations Egypt Israel Israel Edom Israel nations Israel nations nations Israel nations Gog judgment restoration Chapter 33 Outline • 1‐6 Watchman for the people • 7‐20 Watchman application • 21‐29 Abraham and those still in the land • 30‐33 The response to Ezekiel Watchman for the people • The watchman is put in place by Ezekiel 33:1‐4 the people 1And the word of the LORD came to me, • The watchman is to watch and saying, 2“Son of man, speak to the sons of your people and say to them, ‘If I warn bring a sword upon a land, and the people of the land take one man from • among them and make him their The people are to heed the watchman, 3and he sees the sword watchman coming upon the land and blows on the trumpet and warns the people, 4then he who hears the sound of the trumpet and does not take warning, and a sword comes and takes him away, his blood will be on his own head.
    [Show full text]
  • First Reading: Ezekiel 34:11-16, 20-24 Hear the Word of God As It Is
    Readings for November 23rd, 2014 – Last Sunday after Pentecost First Reading: Ezekiel 34:11-16, 20-24 Hear the Word of God as it is written in Ezekiel chapter 34 verses 11 to 16 and 20 to 24. Thus says the Lord GOD: I myself will search for my sheep, and will seek them out. As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel. I myself will be the shepherd of my sheep, and I will make them lie down, says the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice. Therefore, thus says the Lord GOD to them: I myself will judge between the fat sheep and the lean sheep. Because you pushed with flank and shoulder, and butted at all the weak animals with your horns until you scattered them far and wide, I will save my flock, and they shall no longer be ravaged; and I will judge between sheep and sheep.
    [Show full text]
  • Ezekiel Chapter 34
    Ezekiel Chapter 34 Ezekiel 34:1 "And the word of the LORD came unto me, saying," This again is a brand new prophecy. Ezekiel turns from the people, to their leaders who have the greatest guilt. From this chapter on, Ezekiel’s messages are mostly comforting, telling of God’s grace and faithfulness to His covenant promises. Ezekiel 34:2 "Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe [be] to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?" “Prophesy against the shepherds of Israel”: The reference was to pre-exilic leaders such as kings, priests, and prophets (their civil leaders), as well as their spiritual leaders. Meaning those false ones who fleeced the flock for personal gain (verses 3-4), rather than fed or led righteously. This stands in contrast to the Lord as Shepherd. These Scriptures have a meaning for the Jews and the Christians, as well. We will try to look at both, as we go along. The very beginning of these verses is a reprimand for not caring for the sheep. The kings then, and the preachers now, must be careful to feed the sheep. That is the primary job of a shepherd. Ezekiel 34:3 "Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: [but] ye feed not the flock." This speaks of those who take from the sheep and give nothing. We see in some churches today, that ministers are living far above the conditions of their people and are not teaching them true doctrine or the dangers of not living according to God’s holy word.
    [Show full text]
  • 'I Will Save My People from Their Sins'
    ‘I WILL SAVE MY PEOPLE FROM THEIR SINS’ THE INFLUENCE OF EZEKIEL 36:28B-29A; 37:23B ON MATTHEW 1:21 Nicholas G. Piotrowski Summary Matthean scholars are nearly unanimous that LXX Psalm 129:8 [MT 130:8] is the allusive background to Matthew 1:21 notwithstanding formidable semantic differences. Ezekiel 36:28b-29a; 37:23b, however, provides a more convincing and more fruitful conceptual background for Matthew’s programmatic verse. Semantic and thematic considerations bear this out. The result of reading Matthew 1:21 through the lens of Ezekiel 36:28b-29a; 37:23b is the selection of frames for reading the rest of the gospel in terms of the prophet’s vision for Israel’s restoration from exile. 1. Introduction The first gospel begins with a startling declaration that Jesus ‘will save his people from their sins’. There are only two verses in the entire Old Testament where salvation is from an internal moral enemy. Ezekiel 36:29a reads, ‘And I will save you from all your defilements’.1 Ezekiel 37:23b reads, ‘But I will save them from all their assemblies in which σῴζω יָשַׁע they sinned’. All other uses of / (‘save’) in the OT regard historically identifiable oppressors external to a group or individual.2 1 All translations are the author’s own. יָשַׁע 2 John E. Hartley (‘ ’, TWOT: 1:414-16) provides a plethora of examples that demonstrate ‘the majority of references to salvation speak of Yahweh granting deliverance from real enemies and out of real catastrophies’. The only example he יָשַׁע provides of the verb outside this ‘majority’ is Ezek.
    [Show full text]
  • Bible Study #17 Ezekiel 34:11-16, 20-24
    Bible study #17 Ezekiel 34:11-16, 20-24 This is one of several passages in Ezekiel that gives a message of hope in contrast with the many oracles of doom that we find elsewhere in this book. But it’s not all about the good news - there is still the problem of persistent evil and judgement to contend with. Ezekiel has watched the failure and destruction of his beloved Jerusalem and he reflects on how it has happened. He comes to the conclusion that it has happened because of bad government. We can see this in the early part of chapter 34, before today’s passage begins. God begins by addressing shepherds - but actually he is speaking to the kings and leaders of Israel - and they are compelled to listen. God’s first point is this: that governments which are self-serving, greedy and fail to have compassion are in big trouble from God. The kings themselves were probably not wicked, but the system that had developed was self-serving and beneficial only to those with established interests. Those with power have used it to protect their own interests and further their own purposes. The flow of power has been arranged so that the needs of the marginal and the weak simply disappear off the radar, and the kings, the leaders, haven’t even noticed. The relationship between sheep and shepherd has been forgotten. The theme of “the day of the LORD” is introduced early on in the reading as we have it today, in verse 12. That day was a day of “clouds and thick darkness”, a day of scattering the sheep of Israel.
    [Show full text]
  • Ezekiel 34 12/21/14
    1 Ted Kirnbauer Ezekiel 34 12/21/14 Ezekiel 34 (NIV) 34:1 The word of the LORD came to me: 34:2 "Son of man, prophesy against the shepherds of Israel; prophesy and say to them: 'This is what the Sovereign LORD says: Woe to the shepherds of Israel who only take care of themselves! Should not shepherds take care of the flock? 34:3 You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. 34:4 You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled them harshly and brutally. 34:5 So they were scattered because there was no shepherd, and when they were scattered they became food for all the wild animals. 34: 6 My sheep wandered over all the mountains and on every high hill. They were scattered over the whole earth, and no one searched or looked for them. The shepherds in this passage are not prophets or priests, but the rulers over the people. The term “shepherd” is used in this way quite often in both the Old and New Testament. 1. In Genesis 49:24 God is called the Mighty One of Jacob, the Shepherd, the Rock of Israel. That is, God was the ruler over the nation. 2. Numbers 27:15-18: Moses said to the LORD, "May the LORD, the God of the spirits of all mankind, appoint a man over this community to go out and come in before them, one who will lead them out and bring them in, so the LORD's people will not be like sheep without a shepherd." So the LORD said to Moses, "Take Joshua son of Nun, a man in whom is the spirit, and lay your hand on him.
    [Show full text]
  • What Are You Looking
    November 22, 2020 Ezekiel 34:11-16, 20-24 Proper 29, A Rev. David T. Hill The First Church in Oberlin, United Church of Christ SOUGHT IN EXILE Ezekiel was a priest and prophet during the Babylonian exile. His ministry unfolded between 593 to possibly about 563 BCE during which time the capture and destruction of Jerusalem occurred. Living in exile with those from Judah he shared their disorienting experience.You may recall that he had a number of rather extraordinary visions including an almost indescribable throne chariot, wheel thing with four living creatures who each had four faces (Ezekiel 1:4f), as well as a later vision about a valley of dry bones which come to life. Some have speculated that the “anguish of witnessing wholesale death and cultural decimation, along with the extraordinary stress of involuntary dislocation” pushed Ezekiel to the breaking point, and that some of his behavior may even be seen as symptomatic of catatonia (Carolyn Sharp, Yale Divinity School). Others have suspected he may have been suffering from post-traumatic stress disorder. Whatever the case, Ezekiel is a powerful witness to God’s relentless pursuit of God’s people, even in exile. To more fully grasp the context of this morning’s passage we need to back up a bit and hear the opening verses of the chapter: The word of the Lord came to me: Mortal, prophesy against the shepherds of Israel: prophesy, and say to them—to the shepherds: Thus says the Lord God: Ah, you shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep.
    [Show full text]
  • Shepherds and Sheep Texts: Ezekiel 34:11-16, 20-24; Matthew 25:31-46
    Shepherds and sheep Texts: Ezekiel 34:11-16, 20-24; Matthew 25:31-46 Last Wednesday I attended a service at Westminster Abbey. The service itself, and what was happening outside the abbey, would have resonated strongly with the prophet Ezekiel. Inside the Abbey, I was attending a service of thanksgiving for the 400th anniversary of the publication of the 1611 King James Bible - a gift to the whole English speaking world from a Scottish King. In the preface, the translators described themselves as ‘poor instruments to make GOD'S holy Truth to be yet more and more known’. Ezekiel would have applauded. He above all other prophets was a man who was totally identified with God’s word. In Chapter 2 he described a visionary experience in which he was told to eat a scroll of God’s words. The prophet’s task was proclaim this internalised word to the people. Ezekiel would have applauded the efforts of the 54 scholars who strove to make the word of God accessible to the people in their own tongue throughout King James’ realm. If celebrating the King James Bible inside Westminster Abbey would have stirred Ezekiel’s memory of his own commissioning as a prophet, the Occupy London protesters outside the precincts of the Abbey - yes, they were there, too - the protesters would have reminded Ezekiel of a key theme of his own prophetic proclamation: that disaster was coming because justice had vanished from the land: They take bribes to shed blood; you take both advance interest and accrued interest, and make gain of your neighbours by extortion; and you have forgotten me, says the Lord God.
    [Show full text]
  • Ezekiel 34:1-5 (
    The Berean: Daily Verse and Commentary for Ezekiel 34:1-5 (http://www.theberean.org) Ezekiel 34:1-5 (1) And the word of the LORD came unto me, saying, (2) Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? (3) Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. (4) The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. (5) And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. King James Version Godly leadership existed in short supply throughout most of Israel's relationship with God. The scriptural record chronicles that an occasional Noah, Abraham, Joseph, Moses, Joshua, David, or another good leader arose among them, but Ezekiel 34 succinctly summarizes Judah's leadership, in particular, as shepherds who ruled for their own well-being rather than the citizens'. Such leadership does not produce good results. Normally, a shepherd is a person who leads a flock by serving the sheep through his care for them in many areas of a sheep's life.
    [Show full text]
  • Ezekiel 34:1–31 (Preliminary Draft) Outline
    Ezekiel 34:1–31 (Preliminary Draft) Outline Prelude Background Categories of Shepherds Military Judges Priests/Levites Kings Prophets Church Age Elders/Shepherds/pastors The Lord as Shepherd The Lord’s Virtues as Shepherd The Lord’s Objectives as Shepherd To Sum Up: Establishing a Benchmark for Shepherds 1. What a shepherd/pastor should be 2. What a shepherd/pastor should seek to achieve Ezekiel On Good, Bad, and Ugly Shepherds The Bad & Ugly (34:1-10) The Lord Censures Corrupt Shepherding (34:1-4) Consequences of Corrupt Shepherding (34:5-6) Discipline of Corrupt Shepherds (34:7-10) The Good Shepherd: A Prototype (34:11-31) A Good Shepherd Resolves to Seek and Deliver His Sheep (34:11-16) A Good Shepherd’s 3-Fold Resolve to Judge (34:17-31) (#1 of 3) He resolves to judge impartiality (34:17-24) (#2 of 3) He resolves to deliver peace and safety (34:25) (#3 of 3) He resolves to supply material blessing & deliverance (34:26-31) ++++++++++++++++++++ 2 Background Prelude A word about methodology is in order. The question to address is, “Should we examine the Old Testament for guidance regarding shepherds/pastors in the Church Dispensation?” We need not conjecture for the New Testament unequivocally answers the question. Note the apostles’ responses: Where does this lead us? The Old Testament is “for our learning,” delivers “examples” and “admonition,” as well as “doctrine, reproof, correction, and instruction in righteousness.” In addition, it is “reliable”1 not causing disappointment, thus we should “pay attention.” And all this to what end?—that teaching pastors may become fully equipped for every good work, such as shepherding a flock with patience and hope.
    [Show full text]