And meet impudent dogs, they never had enough: the shepherds themselves knew no understanding: all have turned aside into their own way, every one after his own gain, from the first even to the last.

“For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth, serve unto the custody of the flock by no means with the zeal of shepherds, but in the way of hirelings; since they fly when the wolf cometh if they hide themselves under silence. For hence it is that the Lord through the prophet upbraids them, saying, "Dumb dogs, that cannot bark." Hence again He complains, saying, "Ye have not gone up against the enemy, neither opposed a wall for the house of Israel, to stand in the battle in the day of the Lord."”

“And the dogs are of greedy disposition wanting to fill their stomachs [engrote talent in O.F.], sick with hunger. and they are shepherds Just as the dogs know no satiety, neither do the shepherds know to understand what will occur at the end of days. they all turned to the way of their benefit, each one to his gain, to rob the rest of the people over whom they are appointed. every last one Heb. מִקָּצֵהוּ, [lit. from its end.] Comp. (Gen. 19:4) “all the people from the end (מִקָּצֶה),” from one end of their number until its other end, they all behave in this manner.”

“עזי נפש Greedy. The word נפש is mostly used in Scripture to express the appetitive soul; comp. ונפשו מאכל תאוה and his soul (abhorreth) dainty meat (Job 33:20). All these dogs are useless; they do only harm, because of their strong, insatiable appetite, called עזות נפש greediness; they can never have enough. The words which follow contain the explanation of the figure used here. And they, the dogs mentioned here, Are the shepherds of Israel, that cannot understand. הבין Understand. It is infinitive. לבצעו For his gain, for that which brings him profit; comp. מה בצע what profit is there (Ps. 30:10). מקצהו From his quarter. Every one from his quarter.”

“Thus says the Lord. Here, after he had promised liberation from evils, he begins to promise salvation in the conferring of goods. And it is divided into three parts. In the first is set down the preparation for salvation; in the second, the promise of salvation, chapter 60: Arise, be enlightened; in the third, the great discernment of the salvation conferred, chapter 63: Who is this. The first into two. In the first is set down the preparation on the part of the one receiving salvation; in the second, on the part of the one saving, chapter 59: Behold, it is not shortened. The first into two. In the first he gives the wholesome counsel of preparation; in the second he excludes the vain remedy, chapter 58: Cry, cease not. The first into two. In the first he sets down the diversity of those who receive the counsel, as regards the establishment of rewards; in the second, as regards the escape from dangers, chapter 57: the just man perishes. The first into three. In the first he sets down the counsel; in the second, the fruit of the counsel in those who receive it, Blessed is the man who does; in the third, the failure of salvation in those who despise it, all you beasts. Concerning the first he does two things. First he counsels the due preparation: keep judgment, you prelates, whose office it is to judge; do justice, you subjects, that is, every virtue, according as one is conformed to another by the precepts of the law. Micah 6: I will show you, O man, what is good. Second he promises the nearness of salvation: for near, that is, close, is my salvation, because you will be saved by me after the captivity, and my justice, as regards the enemies of whom I will avenge you. Above, 46: I have brought my justice near. Blessed is the man. Here he sets down the fruit of the counsel in those who receive it: and first he sets down its usefulness, setting down the fruit of fulfillment: blessed is the man who does, fulfilling in deed, who lays hold, vigorously undertaking. Psalm 111: blessed is the man who fears the Lord; and the manner of fulfilling, as regards ceremonial matters, keeping the sabbath: for the observance of the sabbath was moral as regards this, that rest is placed in God, and that one is at some time free for divine things by abstaining from other things; but it was ceremonial as regards the determination of the time. Now the seventh day was determined for them on account of the work of creation, than which nothing more worthy had yet preceded. For us, the first day, or the eighth, on account of the mystery of the resurrection, by which nature once founded is repaired for the better. Exodus 20: remember to keep holy the sabbath day. Jeremiah 17: keep your souls. And as regards moral matters, keeping the hands. Psalm 25: I will wash my hands among the innocent. Second he sets down the universality of its usefulness, and let him not say: and first he excludes the despair of certain ones who seemed unworthy, whether on account of a defect of lineage, because they were not of the race of Israel. Who adheres, keeping his precepts. By separation, not making me a partaker of the salvation promised to them. Romans 10: for there is no distinction of Jew and Greek: for the same is Lord of all. Or on account of a defect of the generative power: and let not the eunuch say: a dry tree, powerless to beget, as a dry tree is powerless to sprout. Proverbs 11: the just, like a flourishing leaf. Second he sets down the promise: for thus says the Lord. And first to them specially, as regards the eunuchs: they shall have kept, as regards the worship of religion; they shall have chosen, as regards obedience to the law; they shall have held fast, as regards the observance of the promise of abstaining from evils: within the walls, that is, a dwelling within the walls of my city; a better name, in that they shall be called my servants and holy ones; and than sons, as if they had begotten many sons. Wisdom 3: the eunuch who has not wrought. And as regards the strangers: and to sons, that is, I will give the privileges in which the Jews glory, that they may worship, as regards special worship, and love, as sons, that they may be as servants, and glory in his dominion. Above, 19: they shall worship the Lord. And these things indeed were fulfilled in the return of the people from the captivity; but more fully in the conversion of the nations to the faith of Christ, as the Gloss explains. Second, as regards all in general: every one who keeps. And concerning this he does two things. First he sets down the promise, by which he promises the restoration of the sacred place: to the holy mountain. Namely, as above, 1: come, let us go up to the mountain of the Lord. And as regards the acceptance of sacrifices: holocausts. Malachi 3: the sacrifice of Judah and Jerusalem shall be pleasing to God. Second he sets down the order of fulfillment: and first as regards the veneration of the temple: for my house. 2 Maccabees 3: the temple throughout the whole. John 2 and Matthew 21: my house shall be called a house of prayer. Second, as regards the gathering of the people: says the Lord, to him; he gathers Israel, the nations adhering to him. Psalm 146: the Lord, building up Jerusalem, will gather the dispersions of Israel. Note on that word, and I will give a better name, that the saints have a name, first from predestination. Above, 49: the Lord has called me from the womb; second, from divine attainment. 1 John 3: behold what manner of love or charity God the Father has given us, that we should be called, and should be, sons of God. Third, from the infusion of grace. Apocalypse 2: you have a name, and you hold my name. Fourth, from the renewal of the mind. In the same place, Apocalypse 2: I will give a stone. Also note, that the name of God is to be loved: first, because it is great, so as to be feared. Malachi 1: my name is great among the nations, says the Lord. Second, because it is holy, so as to be venerated. Luke 1: he who is mighty has done great things for me, and holy is his name. Third, because it is sweet, so as to be meditated upon. Above, 26: your name and your memorial are in the desire of the soul. Fourth, because it is abundant, so as to show mercy. Canticle 1: your name is oil poured out. Fifth, because it is efficacious, so as to obtain. John 15: whatsoever you shall ask the Father in my name, he will give you. Sixth, because it is powerful, so as to save. Acts 4: there is no other name under heaven whereby we must be saved. Seventh, because it is hidden, so as to be known. Proverbs 30: what is his name. All you beasts of the field. Here he threatens those who despise it with the failure of salvation: and first he designates the punishment of slaughter: all beasts, to devour, their corpses. Ezekiel 39: speak to every bird, to all. Second he sets down the fault: and first, of the prelates, as regards their failure in government and in foreseeing dangers. Watchmen: for prelates are set up to guard the people from dangers, as a watchman guards against enemies: they have not known, to foresee dangers. Matthew 15: let them alone: they are blind leaders of the blind. In the correction of vices, all of them dogs. To bark, against vices. Psalm 37: but I, as a deaf man, heard not, and as a dumb man, not opening his mouth. In the admonition of things to be done, seeing vain things, promising them prosperous things when adverse things were imminent; and thus nourishing them in sins. Ezekiel 22: her prophets daubed them. In the plundering of goods, and most shameless dogs; as if, without any restraint of shame, despoiling their subjects of their goods, and never satisfied. Psalm 58: they shall suffer hunger like dogs. And as regards their failure in the perfection of knowledge: they, the shepherds, understanding, of the law and the prophets. Proverbs 1: the intelligent man shall possess the helm. Psalm 81: they have not known nor understood; they walk on in darkness. Second, the fault of the subjects, or of all in common: and first, as regards their own will, which pertains to pride: all, into his own way. Jeremiah 16: every one walks. Second, as regards their covetousness, which pertains to avarice: every one. Jeremiah 6: from the least even to the greatest, all are given to avarice. Third, as regards pleasure, which pertains to the concupiscence of the flesh: come. And it shall be; that is, if today we rejoice in such things, tomorrow much more. Above, 22: and behold joy and gladness, killing calves and slaying rams, eating flesh and drinking wine.”

“Yea, they are greedy dogs,.... Or "strong of soul" (y); of great appetites, and are never satisfied: or "strong of body"; the soul is sometimes put for the body; large bodied, fat bellied men, such as the priests, monks, and friars, that live upon the fat of the land; gluttons, epicures, men of a canine appetite, like dogs, which can never have enough; know not fulness (z), or what it is to be filled to satisfaction, always craving more. Though some think this denotes their insatiable avarice, their greedy desire of money, not being satisfied with what they have, in order to support their voluptuous way of living. And they are shepherds that cannot understand; or, "and they are", or "are they shepherds?" these blind and ignorant watchmen; these dumb and greedy dogs; these pretend to be the shepherds of the flock, and to feed them? yet they know not to understand (a), or "know not understanding"; have no knowledge and understanding of divine things, and therefore unfit and incapable of feeding the people therewith: they all look to their own way: to do that which is most pleasing to them, agreeable to their carnal lusts; they seek that which is most for their worldly profit and advantage, having no regard to the glory of God, the interest of Christ, and the welfare of the flock: everyone for his gain from his quarter; from the province, city, or town he is in; from his archbishopric, bishopric, or parish; making the most of his benefice, of his tithes and revenues; increasing his salary as much as he can; getting as much as possible from all sorts of persons, rich and poor, high and low, that are under his jurisdiction; and this is the case of everyone, from the greatest to the least. The Targum is, "everyone to spoil the substance of Israel;'' as the Pharisees devoured widows' houses, Mat 23:14. (y) "fortes animo", Montanus; "fortes anima, sub. appetente", Vatablus; "sunt valido appetitu", Vitringa. (z) "nesciunt, vel non noverunt saturitatem", Paguinus, Montanus, &c, (a) "et iili pastores? non sciunt docere", Cocceius; "et illi cum pastores sunt, mulla pollent discernendi peritia", Vitringa.”

“Last. The scribes devour the houses of widows, making long prayers, Matthew xxiii. 14. They are blind, Matthew xv. 14. (Haydock) Bible Text & Cross-references: God invites all to keep his commandments: the Gentiles that keep them shall be the people of God: the Jewish pastors are reproved. 1 Thus *saith the Lord : Keep ye judgment, and do justice: for my salvation is near to come, and my justice to be revealed. 2 Blessed is the man that doeth this, and the son of man that shall lay hold on this: that keepeth the sabbath from profaning it, that keepeth his hands from doing any evil. 3 And let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold, I am a dry tree. 4 For thus saith the Lord to the eunuchs: They that shall keep my sabbaths, and shall choose the things that please me, and shall hold fast my covenant: 5 I will give to them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name, which shall never perish. 6 And the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keepeth the sabbath from profaning it, and that holdeth fast my covenant: 7 I will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: *for my house shall be called the house of prayer for all nations. 8 The Lord God, *who gathereth the scattered of Israel, saith: I will still gather unto him his congregation. 9 All ye beasts of the field come to devour, all ye beasts of the forest. 10 *His watchmen are all blind, they are all ignorant: dumb dogs not able to bark, seeing vain things, sleeping and loving dreams. 11 And most impudent dogs, they never had enough: the shepherds themselves knew no understanding: all have turned aside into their own way, *every one after his own gain, from the first even to the last. 12 Come, let us take wine, and be filled with drunkenness: and it shall be as to-day, so also to-morrow, and much more.”

“greedy--literally, "strong" (that is, insatiable) in appetite (Eze 34:2-3; Mic 3:11). cannot understand--unable to comprehend the wants of the people, spiritually: so Isa 56:10, "cannot bark." look to . . . own way--that is, their own selfish interests; not to the spiritual welfare of the people (Jer 6:13; Eze 22:27). from his quarter--rather, "from the highest to the lowest" [LOWTH]. "From his quarter"; that is, from one end to the other of them, one and all (Gen 19:4).”