Commentary - Ezekiel 34:25-31

Bird's-eye view

This magnificent passage in Ezekiel is a direct consequence of what God has promised to do just before this. The chapter begins with a blistering woe against the false shepherds of Israel, the corrupt leaders who fed themselves and scattered the flock. In response, God declares that He Himself will become the shepherd. He will seek out His lost sheep, rescue them, and bring them to good pasture. He will judge between the fat sheep and the lean sheep. And He will set over them one shepherd, His servant David, who is a clear prophetic reference to the Lord Jesus Christ. Our text, then, describes the nature of the kingdom this true Shepherd will establish. It is a kingdom defined by a "covenant of peace." This is not merely a cessation of hostilities, but a comprehensive, positive state of flourishing, security, and blessing that flows from being rightly related to God through the Messiah. The language is rich with Edenic imagery, promising a restoration of creation itself, where the beasts are subdued, the land is fruitful, and God's people dwell in safety. This is a glorious picture of the gospel's effect, a promise that finds its fulfillment in the new covenant community, the Church, and which will culminate in the final restoration of all things.

God is promising a top-to-bottom, inside-and-out renewal. It moves from security from external threats (beasts, nations) to agricultural prosperity (showers of blessing, fruitfulness), and it all serves one ultimate purpose: "Then they will know that I am Yahweh." This is not prosperity gospel nonsense; it is covenant gospel truth. The blessings are not the end in themselves; they are the signs and seals of God's presence with His people, the tangible evidence that He has broken their yoke and established them as His own. The passage concludes with a tender reaffirmation of the covenant relationship: God's people are His sheep, and He is their God. This is the heart of it all.

Outline

Context In Ezekiel

Ezekiel's prophecies are given in the context of exile. The people of God have been kicked out of the land because of their gross covenant unfaithfulness, particularly the idolatry and injustice fostered by their corrupt leaders, the "shepherds" of Israel. The first part of the book (chapters 1-24) is largely a message of judgment, culminating in the news of Jerusalem's fall. But from chapter 33 onward, the tone shifts dramatically to one of hope and restoration. Chapter 34 is a pivotal chapter in this shift. After indicting the wicked shepherds, God promises to intervene personally. This promise of restoration is not a return to the old status quo. It is a promise of something radically new: a new heart and spirit (Ezek 36), the resurrection of the dead nation (Ezek 37), and ultimately a new temple (Ezek 40-48). The covenant of peace in our passage is a central plank in this platform of restoration. It is the formal arrangement through which all these other blessings will flow, established by the true Davidic king, Jesus Christ.

Key Issues

The Gospel According to Ezekiel

What we are reading here is the Old Testament gospel. It is the good news that although God's people have failed utterly, God will not fail. He will not abandon His covenant promises. But in order to keep them, He has to do something radical. He has to provide a new covenant, a new king, and a new heart. The "covenant of peace" (berith shalom) is not a separate covenant from the new covenant spoken of by Jeremiah (Jer 31:31-34), but rather another facet of it. Peace, or shalom, in Hebrew means far more than the absence of conflict. It means wholeness, completeness, health, welfare, and tranquility. It is the state of all things working according to God's design. And how is this peace achieved? The New Testament tells us plainly that Christ "is our peace" (Eph 2:14) and that He made peace "by the blood of his cross" (Col 1:20). The comprehensive flourishing described by Ezekiel is what Jesus purchased. It is the inheritance of the saints. The blessings described here begin spiritually in the Church and will extend to the entire cosmos when Christ returns to make all things new. This is not an ethereal, disembodied hope; it is a robust, creation-affirming hope for total restoration under the reign of the true King.

Verse by Verse Commentary

25 “I will cut a covenant of peace with them and cause harmful beasts to cease from the land so that they may live securely in the wilderness and sleep in the woods.

God's action begins with a sovereign declaration: "I will cut a covenant." Covenants are God's way of relating to His people, and this one is defined by peace. This peace is first and foremost peace with God, the end of the enmity caused by sin. But because all discord in the world is a result of that primary broken relationship, reconciliation with God brings reconciliation everywhere else. The first tangible result mentioned is the removal of "harmful beasts." In the old covenant, wild beasts were a curse for disobedience (Lev 26:22). Here, their removal is a sign of blessing. This works on two levels. Literally, it means physical safety. But spiritually, these beasts represent demonic and hostile human powers that threaten the people of God. In the new covenant, Christ has triumphed over the principalities and powers (Col 2:15). The result is a profound security. God's people can dwell securely even in the "wilderness" and "woods," places that were formerly symbols of danger, chaos, and curse. The gospel creates a sanctuary wherever it goes.

26 I will make them and the places all around My hill a blessing. And I will cause showers to come down in their season; they will be showers of blessing.

The blessing is not just for them, but it radiates from them. "My hill" refers to Zion, the place of God's dwelling, which becomes a type of the Church. The Church is to be a blessing to the world around it. This is a fulfillment of the promise to Abraham, that in him all the families of the earth would be blessed (Gen 12:3). God then promises "showers in their season," which are explicitly called "showers of blessing." Again, this is covenant language. Rain in its season was a key blessing for obedience under the Mosaic covenant (Lev 26:4). Withholding rain was a curse (Deut 28:24). Here, God guarantees the blessing. Spiritually, this points to the outpouring of the Holy Spirit, who is often symbolized by rain or water (Isa 44:3). The coming of the Spirit in the new covenant is the great shower of blessing that brings life and fruitfulness to God's people.

27 Also the tree of the field will yield its fruit, and the earth will yield its produce, and they will be secure on their land. Then they will know that I am Yahweh, when I have broken the bars of their yoke and have delivered them from the hand of those who enslaved them.

The blessings continue in the realm of agriculture. The curse on the ground from Genesis 3 is being rolled back. The land becomes fruitful and productive. This results in security, a freedom from the anxiety of famine and want. But then Ezekiel gives us the ultimate purpose of all this deliverance and prosperity: "Then they will know that I am Yahweh." God's goal is not simply to make His people comfortable; it is to reveal Himself to them. They will know Him not just as a concept, but as the God who acts, who saves, who breaks yokes. The "bars of their yoke" refers to their slavery in Babylon, but it stands for the ultimate slavery to sin and death. Christ is the great yoke-breaker. He delivers His people from their true enslavers, and this mighty act of salvation is how we come to truly know who God is.

28 They will no longer be plunder to the nations, and the beasts of the earth will not devour them; but they will live securely, and no one will make them tremble.

The security is now described in geopolitical terms. In their sin, Israel was constantly "plunder to the nations." They were overrun by Assyrians, Babylonians, and others. God is promising an end to this. The "beasts of the earth" here are likely a parallel to the rapacious nations. In Christ's kingdom, the Church, His people are ultimately secure. Though they may face persecution, no one can snatch them from the Father's hand (John 10:28-29). The promise is a deep, settled security, a life where "no one will make them tremble." This is the rest that Christ gives to those who take His yoke upon them, which is an easy yoke (Matt 11:28-30).

29 I will establish for them a renowned planting place, and they will not again be victims of famine in the land, and they will not bear the dishonor of the nations anymore.

God promises a "renowned planting place," or a "planting of renown." This is a curious phrase. It is likely a reference to the Messiah Himself. Isaiah calls the Messiah a "shoot" and a "branch" that grows (Isa 11:1). In this context, God is planting His people in Christ, who is their source of life and renown. Being planted in Him, they are no longer subject to spiritual famine. They are fed by the bread of life. And consequently, they no longer bear the "dishonor of the nations." The shame of their sin and exile is removed. In Christ, God's people are given an honor and a glory that far surpasses any shame they once bore.

30 Then they will know that I, Yahweh their God, am with them, and that they, the house of Israel, are My people,” declares Lord Yahweh.

Ezekiel repeats the central theme. All of these blessings, from safety and sustenance to honor, are designed to confirm the covenant relationship. They will know two things with certainty: first, that Yahweh their God is "with them," which is the promise of Immanuel. And second, that they are "My people." This is the classic covenant formula, seen from Exodus to Revelation: I will be their God, and they will be my people. The gospel does not just save us from hell; it brings us into a conscious, living relationship with the living God.

31 “As for you, My sheep, the sheep of My pasture, you are men, and I am your God,” declares Lord Yahweh.

The passage concludes with this tender and beautiful summary. God addresses His people as "My sheep, the sheep of My pasture." This emphasizes their dependence, their need for a shepherd, and His faithful provision for them. Then He adds a crucial clarification: "you are men." They are not literal sheep. This is an important reminder that these metaphors describe a real relationship with real human beings. And the final word is the bedrock of their hope: "I am your God." The entire covenant of peace, with all its attendant blessings, rests on this one glorious fact. He is our God, and we are His people. Everything else is commentary.

Application

This passage is a deep well of encouragement for the Christian. We are the people of this covenant of peace. Through faith in Jesus, the great Shepherd, we have been brought into this reality of blessing and security. This does not mean that we will never face hardship. We still live in the wilderness of this world. There are still harmful beasts that prowl about. But our ultimate security is not in our circumstances, but in our covenant-keeping God.

We must learn to see the "showers of blessing" in our lives. Every good gift, every answered prayer, every provision for our needs, every moment of spiritual refreshment is a sign of this covenant. We should receive them with gratitude, recognizing them not as random luck, but as God's faithfulness on display. And the purpose of these blessings is to deepen our knowledge of Him. Does His provision make you thank Him? Does His deliverance cause you to trust Him more?

Finally, we must remember our identity. We are the sheep of His pasture. This should humble us, reminding us of our utter dependence on our Shepherd. But it should also give us immense confidence. Our Shepherd has broken the yoke of sin and death. He has defeated the wild beasts of hell. He leads us to good pasture, and He has promised that no one can snatch us from His hand. We are His people, and He is our God. Dwelling on this truth is the foundation of a life of unshakable peace.