Ezekiel’s allegory of the shepherds

Ezekiel’s allegory of the shepherds and the Good Shepherd says much about understanding of God and his understanding of the function of kingship. For him, kings are clearly meant to be servants of God and God’s people, in contrast to what the kings of Israel had made of the institution. Several interesting points emerge in his treatment of God as the Good Shepherd. Perhaps the most important is the statement that God actively searches for the lost sheep, rescuing, gathering, and feeding them. This is not a dispassionate judge but an impassioned savior. The goal of God’s activity in the lives of people is to seek the lost, gather the strayed, heal the crippled, and empower the weak. This is also the proper goal of the servants of God, according to Ezekiel.
The shepherd “watches over” the strong as well as the weak. It would make little sense to “destroy” them, even though the shepherd may have to judge some of them. God shepherds the entire flock.
In Ezekiel’s prophecy the Davidic monarchy is to be reestablished in Israel (vv23, 24), and his conception of that future life is conservative, in the sense that it projects the pre-exilic from of the nation. Second Isaiah does not do this with respect to the Davidic monarchy, but instead envisions Israel’s role as that of prophet and teacher within a world empire ruled by a non-Israelite king. What actually happened in the postexilic era was much closer to Second Isaiah’s vision that to Ezekiel’s. However, the principal emphasis of Ezekiel 34 is not upon the restoration of the Davidic monarchy. This event is only one aspect of the unfolding purpose of God. The ultimate goal of the drama is to bring people to the knowledge of God. The making of a new covenant, the provision of natural blessings, the freeing of slaves, the establishment of peace and security, all serve one purpose: “And they shall know that I, the Lord their God, am with them, and that they, the house of Israel, are my people, says the Lord God” (v31). Living in the knowledge of God is the goal of the entire process of human history and divine providence.

結果 (中文) 1:

以西结的寓言的牧人，好牧人说很多关于认识神和他的王权的功能的理解。对他来说，国王显然注定要在上帝和上帝的人，与以色列诸王记上了该机构的公务员。几个有趣的观点出现在神好牧人为他治疗。也许最重要的是神积极寻找迷失的羊，抢救、 收集和喂养它们的声明。这不是冷静的法官而慷慨激昂的救主。神在人们的生活的目标是活动的寻求丢失、 收集误入，治愈跛足的人，和增强能力弱。根据以西结书，这也是上帝的仆人的正确目标。牧羊人"手表"强以及弱者。明智的小"消灭"他们，即使牧羊人可能有判断其中一部分。神牧羊人整个羊群。In Ezekiel’s prophecy the Davidic monarchy is to be reestablished in Israel (vv23, 24), and his conception of that future life is conservative, in the sense that it projects the pre-exilic from of the nation. Second Isaiah does not do this with respect to the Davidic monarchy, but instead envisions Israel’s role as that of prophet and teacher within a world empire ruled by a non-Israelite king. What actually happened in the postexilic era was much closer to Second Isaiah’s vision that to Ezekiel’s. However, the principal emphasis of Ezekiel 34 is not upon the restoration of the Davidic monarchy. This event is only one aspect of the unfolding purpose of God. The ultimate goal of the drama is to bring people to the knowledge of God. The making of a new covenant, the provision of natural blessings, the freeing of slaves, the establishment of peace and security, all serve one purpose: “And they shall know that I, the Lord their God, am with them, and that they, the house of Israel, are my people, says the Lord God” (v31). Living in the knowledge of God is the goal of the entire process of human history and divine providence.

結果 (中文) 2:

牧羊人与善牧以西结的寓言说太多关于神的理解和他的王位的功能的理解。对他来说，国王显然意味着是神和神的子民的仆人，而相比之下，什么以色列诸王所作的机构。几个有趣的点出现在他的治疗神是好牧人。也许最重要的是，上帝主动搜索迷失的羊，抢救，搜集和喂养它们的声明。这不是一个冷静的判断，但慷慨激昂的救星。神在人的生命活动的目标是寻找失落，收集误入，医治瘫痪，并赋予弱者。这也是神的仆人的正确目标，根据以西结书。
牧羊人“看守”强者以及弱者。这将毫无意义的“消灭”它们，即使牧人可能要判断其中的一些。神牧羊人整个羊群。
在以西结书的预言大卫君主制是以色列（VV23，24），以重新建立，而他未来的生活观念是保守的，因为它的项目预放逐来自全国的感觉。第二以赛亚并不相对于大卫的君主制做到这一点，而是设想以色列作为一个在世界帝国由非以色列王统治的先知和教师的作用。究竟发生了什么，在postexilic时代是更接近第二以赛亚的愿景，要结的。然而，以西结书34的主要重点是在没有大卫复辟帝制。本次活动是上帝的宗旨展开的只是一个方面。该剧的最终目标是带给人们上帝的知识。新约的制定，提供自然的祝福，奴隶的释放，建立和平与安全，所有服务于一个目的：“他们就知道我是耶和华他们的神，是他们，他们以色列的家，是我的人，主神“（V31）说。生活在上帝的知识是人类历史和神圣的普罗维登斯的整个过程的目的。

結果 (中文) 3:

以西结的牧羊人的寓言和牧羊人说关于上帝和他的理解王权的功能了解多少。对他来说，国王显然意味着是上帝和上帝的人民的仆人，相反，以色列的国王已作出的机构。他在神的治疗中出现了几个有趣的问题，作为好牧人。也许最重要的一种说法是，上帝积极寻找丢失的羊，救援，收集和喂养他们。这不是一个冷静的判断，但慷慨激昂的救世主。在人的生命的神的活动的目的是寻找失落的，收集了，医治瘫痪，让弱。这也是神的仆人的正确目标，根据以西结。牧羊人的“手表”的强大和弱。即使牧羊人可能要判断他们的某些人，它也不会有“破坏”他们的感觉。上帝的牧羊人的羊群。
在以西结的预言大卫王朝要重建以色列（vv23，24），和他对未来的生活是保守的观念，在某种意义上说，它计划放逐从国家。二以赛亚不做这方面的davidic君主立宪，而是将以色列的先知和教师的角色，在一个世界帝国的非以色列人的国王的统治。在大时代究竟是更接近二以赛亚的异象，但以西结的，以西结书34的主要重点不在大卫恢复君主制。这个事件只是上帝展开的目的的一个方面。戏剧的终极目标是让人们认识到上帝的知识。创造一个新的盟约，提供自然的祝福，解放奴隶，建立和平与安全，都是为了一个目的：“他们必知道我，耶和华他们的神，是与他们，和他们，以色列家，都是我的人，这是主耶和华说的”（V31）。生活在上帝的知识，是人类历史和神圣的天意的整个过程的目标。