Here the Prophet promises the restoration of the Church; but he reminds hypocrites that there was no reason for them on that account to flatter themselves, especially the king, his councillors, and the priests. Then this prophecy is a mixture of promises and threatenings, for God promises that he would be propitious to the miserable Jews, after having chastised them, so that the seed of Abraham might not be entirely cut off: he yet deprives hypocrites of vain confidence, so that they might not falsely apply to themselves the hope of salvation, from which they had excluded themselves by their impiety. And this is what ought to be noticed, for as soon as God’s mercy is offered, hypocrites apply to themselves whatever God promises, and become more and more insolent, as though they held him bound to them; for impunity leads them to take more liberty to sin. Hence it is that they boast that they are safe, for they consider themselves to be the people of God. The Prophet, therefore, teaches here that whatever God promises belongs to his elect, that it does not appertain indiscriminately to all, nor ought to be extended to hypocrites who falsely pretend his name, but that it peculiarly belongs to the elect, though they may be small in number, and though they may be despised.
He says first, Wo to the pastors who destroy, (73) etc. Here are contrary things — a pastor and a destroyer! But he concedes to them the name which was honorable; and yet he derides their false boasting, for they thought that they could hide their crimes under this shade, falsely claimed. Though then he calls them pastors, he yet removes the mask, and thus shews that they in vain boasted while they assumed the name of pastors. “Ye are pastors,” he says, ““and ye are destroyers! who dissipate or scatter the flock of my pastures.” (74)
Here God shews the reason why he was so grievously displeased with these pastors; for by exercising tyranny over the people, they not only injured men, but also injured and dishonored God, who had received under his own protection his chosen people. It is indeed true that they deserved such a scattering; for we have already seen in many places, that the people could by no means be excused when they were deceived by wicked and unfaithful leaders; for in this way was rendered to them all their past reward for having provoked God’s wrath against themselves, from the least to the greatest. But the impiety of wicked pastors was not on this account excusable; for they ought to have considered for what purpose this burden was laid on them, and also by whom they had been appointed. God then intimates that great injury was done to him, when the people were thus so ignominiously scattered. He was himself the chief pastor; he had put as it were in his own place the king and his counsellors and also the priests. Justly then does he now condemn them, because they had destroyed the flock of God, according to what is said in another place,
“That they had destroyed his vineyard.” (Jeremiah 12:10; Isaiah 5:3)
In short, when God calls the Jews the flock of his pastures, he does not regard what they deserved, or what they were, but he, on the contrary, sets forth the favor bestowed on the seed of Abraham. He has respect then here to his gratuitous adoption, though the Jews had rendered themselves unworthy of such a benefit.
(73) It is an exclamation in the Sept. and Syr.; “Oh! the Pastors,” etc., but a denunciation in the Vulg. and the Targ., “Wo to the Pastors,” etc. The original may be rendered in either way; the latter is the most suitable here. — Ed.
(74) The word is singular in Hebrew, “pasture,” or feeding. — Ed