And you my flocks, the flocks of my pasture are men: and I am the Lord your God, saith the Lord God.
וְאַתֵּ֥ן צֹאנִ֛י צֹ֥אן מַרְעִיתִ֖י אָדָ֣ם אַתֶּ֑ם אֲנִי֙ אֱלֹ֣הֵיכֶ֔ם נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
2 Church Fathers comment on this verse
To prevent any misunderstanding that the previous statements solely pertain to shepherds, sheep, goats, and rams, He clarifies this mystery or metaphor by stating more directly, ‘But you, my flock, and the flock of my pasture are human beings.’ Therefore, all divine communication is meant for humanity, to whom He proclaims, I am the Lord your God, saith the Lord God.
You are my flock, and the flock of my pasture. This indicates that the message pertains not solely to Israel but extends to all of humanity. Thus, it is stated, “Ye are men, and I am the Lord your God, saith the Lord Adonai the Lord.” By overcoming animalistic tendencies, you have embraced a mindset that is characteristic of human nature. I will be your God and Lord, fully invested in your well-being. This encapsulates the essence of the prophecy. It is not surprising that the Jewish people, out of tradition, may overlook this; however, I find it remarkable that some of our brethren would fully embrace the teachings concerning Zerubbabel without recognizing that most of what is declared starkly contrasts with the events of Zerubbabel's era.
For it is written, “I will give David a covenant of peace, and I will consume the evil beasts from the earth; they shall dwell in the deserts with hope, and shall dwell in the oaks. They shall dwell in hope, and they shall not be afraid. And I will set them up a garden of peace for a name, and they shall not be destroyed by famine in the land, neither shall they receive reproach from the tongue.” This stands in direct opposition to historical accounts regarding Zerubbabel. Upon his return from Babylon, he faced significant resistance from neighboring nations that obstructed the completion of the temple. The histories recorded in the Old Testament and the Gospels reveal that after forty-six years, one temple was restored, and after another eighty-two years, the city, complete with walls, was revived during the thirty-second year of King Artaxerxes' reign. The Scripture in Ezra tells us that those who labored faced great fear and were compelled to work with weapons in hand, carrying stones while warding off enemies with arrows. How, then, can we apply to them the promises of “And they shall not be intimidated,” or “I will build them a garden of peace,” or “They shall not be small in number?” Additionally, Ezra records how Nehemiah struggled to persuade the priests to leave their villages and settle in the city. It is not difficult for those who seek knowledge to compare other details with historical facts and discern the discrepancies. Many elements found in the prophecy are specific to the Jewish experience, while a significant portion pertains to the salvation of the entire world. Thus, for the Jews, who carry the blindness of their ancestor Leah within their souls and refuse to acknowledge the truth, we encourage our fellow believers to embrace all forms of good temptation, as the Apostle profoundly advises in (1 Thess. 5:2). Just as we select sweeter food over the bland, we shall do the same with divine words. For the mind, as God teaches, engages in reasoning through words, and the palate tests the broth. In due course, wisdom emerges, and through life, knowledge is gained (Job 12:11, 12). The diligent guide is experience, which is bolstered by heavenly revelation; through it, we shall never stray from the truth regarding Christ Jesus our Lord. To Him be glory, alongside the Father and the Holy Spirit, now and forever. Amen.
Passages read together with this verse.
THEOSIS