Ezekiel 17
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Ezekiel 17
The Riddle of the Two Eagles
1And the word of the LORD came unto me, saying,
2Son of man, put forth a riddle, and speak a parable unto the house of Israel;
Jamieson-Fausset-Brown
CHAPTER 17
Eze 17:1-24. Parable of the Two Great Eagles, and the Cropping of the Cedar of Lebanon. Judah Is to Be Judged for Revolting from Babylon, Which Had Set Up Zedekiah instead of Jehoiachin, to Egypt; God Himself, as the Rival of the Babylonian King, Is to Plant the Gospel Cedar of Messiah.
The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [Henderson].
2. riddle--a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.
CHAPTER 17
Eze 17:1-24. Parable of the Two Great Eagles, and the Cropping of the Cedar of Lebanon. Judah Is to Be Judged for Revolting from Babylon, Which Had Set Up Zedekiah instead of Jehoiachin, to Egypt; God Himself, as the Rival of the Babylonian King, Is to Plant the Gospel Cedar of Messiah.
The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [Henderson].
2. riddle--a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.
The Pulpit Commentary
Put forth a riddle, etc. Again there is an interval of silence, till another theme is suggested to the prophet's mind and worked out elaborately. This he describes as a "riddle" (same word as the "dark speeches" of Num_12:8, the "hard questions" of 1Ki_10:1). It will task the ingenuity of his hearers or readers to interpret it, and so he subjoins (Eze_17:12-24) the interpretation. That interpretation enables us to fix the occasion and the date of the prophecy. It was the time when Zedekiah was seeking to strengthen himself against Nebuchadnezzar by an Egyptian alliance.
Put forth a riddle, etc. Again there is an interval of silence, till another theme is suggested to the prophet's mind and worked out elaborately. This he describes as a "riddle" (same word as the "dark speeches" of Num_12:8, the "hard questions" of 1Ki_10:1). It will task the ingenuity of his hearers or readers to interpret it, and so he subjoins (Eze_17:12-24) the interpretation. That interpretation enables us to fix the occasion and the date of the prophecy. It was the time when Zedekiah was seeking to strengthen himself against Nebuchadnezzar by an Egyptian alliance.
3And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:
Jamieson-Fausset-Brown
3. eagle--the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jr 48:40; 49:22). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains.
long-winged--implying the wide extent of his empire.
full of feathers--when they have been renewed after moulting; and so in the full freshness of renovated youth (Psa 103:5; Is 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon.
divers colours--the golden eagle, marked with star-like spots, supposed to be the largest of eagles [Bochart]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon.
came unto Lebanon--continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews [Eusebius], because its woodwork was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Is 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation.
took the highest branch--King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (2Ki 24:8, 12-16). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. (So in Eze 31:3-14). The cedar, as a tall tree, is the symbol of kingly elevation (compare Da 4:10-12).
3. eagle--the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jr 48:40; 49:22). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains.
long-winged--implying the wide extent of his empire.
full of feathers--when they have been renewed after moulting; and so in the full freshness of renovated youth (Psa 103:5; Is 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon.
divers colours--the golden eagle, marked with star-like spots, supposed to be the largest of eagles [Bochart]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon.
came unto Lebanon--continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews [Eusebius], because its woodwork was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Is 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation.
took the highest branch--King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (2Ki 24:8, 12-16). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. (So in Eze 31:3-14). The cedar, as a tall tree, is the symbol of kingly elevation (compare Da 4:10-12).
The Pulpit Commentary
The eagle with great wings and long pinions (Revised Version) probably the golden eagle, the largest species of the genus—stands for Nebuchadnezzar, as it does in Jer_48:40; Jer_49:22. In Isa_46:11 the "ravenous bird" represents Cyrus. Possibly the eagle head of the Assyrian god Nisroch (2Ki_19:37; Isa_37:38) may have impressed the symbolism on Ezekiel's mind. A doubtful etymology gives "the great eagle" as the meaning of Nisroch. The divers colours indicate the variety of the nations under the king's sway (Dan_3:4 : Dan_4:1). If the cedar was chosen to t,e the symbol of the monarchy of Judah, then it followed that Lebanon, as the special home of the cedar, should take its place in the parable. Possibly the fact that one of the stateliest palaces of Solomon was known as the "house of the forest of Lebanon" (1Ki_7:2; 1Ki_10:17, 1Ki_10:21) may have made the symbolism specially suggestive. The word for highest branch is peculiar to Ezekiel (here and in verse 22). The branch so carried off was carried into "a land of traffick" (Hebrew, LXX; and Vulgate, "a land of Canaan," the word being generalized in its meaning, as in Eze_16:29), i.e. to Babylon, as pre-eminently the merchant city of the time. This, of course, refers to Nebuchadnezzar's deportation of Jeconiah and the more eminent citizens of Jerusalem (2Ki_24:8-15).
The eagle with great wings and long pinions (Revised Version) probably the golden eagle, the largest species of the genus—stands for Nebuchadnezzar, as it does in Jer_48:40; Jer_49:22. In Isa_46:11 the "ravenous bird" represents Cyrus. Possibly the eagle head of the Assyrian god Nisroch (2Ki_19:37; Isa_37:38) may have impressed the symbolism on Ezekiel's mind. A doubtful etymology gives "the great eagle" as the meaning of Nisroch. The divers colours indicate the variety of the nations under the king's sway (Dan_3:4 : Dan_4:1). If the cedar was chosen to t,e the symbol of the monarchy of Judah, then it followed that Lebanon, as the special home of the cedar, should take its place in the parable. Possibly the fact that one of the stateliest palaces of Solomon was known as the "house of the forest of Lebanon" (1Ki_7:2; 1Ki_10:17, 1Ki_10:21) may have made the symbolism specially suggestive. The word for highest branch is peculiar to Ezekiel (here and in verse 22). The branch so carried off was carried into "a land of traffick" (Hebrew, LXX; and Vulgate, "a land of Canaan," the word being generalized in its meaning, as in Eze_16:29), i.e. to Babylon, as pre-eminently the merchant city of the time. This, of course, refers to Nebuchadnezzar's deportation of Jeconiah and the more eminent citizens of Jerusalem (2Ki_24:8-15).
4He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants.
Jamieson-Fausset-Brown
4. land of traffic ... merchants--Babylon (2Ki 24:15, 16), famous for its transport traffic on the Tigris and Euphrates. Also, by its connection with the Persian Gulf, it carried on much commerce with India.
4. land of traffic ... merchants--Babylon (2Ki 24:15, 16), famous for its transport traffic on the Tigris and Euphrates. Also, by its connection with the Persian Gulf, it carried on much commerce with India.
5He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree.
Jamieson-Fausset-Brown
5. seed of the land--not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family.
in a fruitful field--literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family.
as a willow--derived from a Hebrew root, "to overflow," from its fondness for water (Is 44:4). Judea was "a land of brooks of water and fountains" (De 8:7-9; compare Joh 3:23).
5. seed of the land--not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family.
in a fruitful field--literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family.
as a willow--derived from a Hebrew root, "to overflow," from its fondness for water (Is 44:4). Judea was "a land of brooks of water and fountains" (De 8:7-9; compare Joh 3:23).
The Pulpit Commentary
The seed of the land is Zedekiah, who was made king by Nebuchadnezzar in Jeconiah's place. The imagery of the willow (the Hebrew word occurs here only) seems suggested by Ezekiel's surroundings. No tree could stand out in greater contrast to the cedar of Lebanon than the willows which he saw growing by the waters of Babylon (Psa_137:2, though the word is different). The choice of the willow determined the rest of the imagery, and the fruitful field and the great or "many" (Revised Version) waters represent Judah, possibly with reference to its being in its measure a "land of brooks of waters," of "fountains and depths," of "wheat and barley and wine" (Deu_8:7-9; Deu_11:10-12). The kingdom of Zedekiah, i.e; was left with sufficient elements for material prosperity. That prosperity is indicated in verse 6 by the fact that the willow became a vine. It was of "low stature," indeed, trailing on the ground. It could not claim the greatness of an independent kingdom. Its branches turned toward the planter (verse 6); its roots were under him. It acknowledged, that is, Nebuchadnezzar's suzerainty, and so, had things continued as they were, it might have prospered.
The seed of the land is Zedekiah, who was made king by Nebuchadnezzar in Jeconiah's place. The imagery of the willow (the Hebrew word occurs here only) seems suggested by Ezekiel's surroundings. No tree could stand out in greater contrast to the cedar of Lebanon than the willows which he saw growing by the waters of Babylon (Psa_137:2, though the word is different). The choice of the willow determined the rest of the imagery, and the fruitful field and the great or "many" (Revised Version) waters represent Judah, possibly with reference to its being in its measure a "land of brooks of waters," of "fountains and depths," of "wheat and barley and wine" (Deu_8:7-9; Deu_11:10-12). The kingdom of Zedekiah, i.e; was left with sufficient elements for material prosperity. That prosperity is indicated in verse 6 by the fact that the willow became a vine. It was of "low stature," indeed, trailing on the ground. It could not claim the greatness of an independent kingdom. Its branches turned toward the planter (verse 6); its roots were under him. It acknowledged, that is, Nebuchadnezzar's suzerainty, and so, had things continued as they were, it might have prospered.
6And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.
Jamieson-Fausset-Brown
6. vine of low stature--not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated.
branches turned toward him--expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles.
The roots ... under him--The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.
6. vine of low stature--not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated.
branches turned toward him--expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles.
The roots ... under him--The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.
7There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation.
Jamieson-Fausset-Brown
7. another ... eagle--the king of Egypt (Eze 17:15). The "long-winged" of Eze 17:3 is omitted, as Egypt had not such a wide empire and large armies as Babylon.
vine ... bend ... roots towards him--literally, "thirsted after him with its roots"; expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (2Ki 24:7, 20; 2Ch 36:13; Jr 37:5, 7).
water it by ... furrows of ... plantation--that is, in the garden beds (Judea) wherein (the vine) it was planted. Rather, "by" or "out of the furrows." It refers to the waters of Egypt, the Nile being made to water the fields by means of small canals or "furrows"; these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Is 8:7. But see on Eze 17:10, "furrows where it grew."
7. another ... eagle--the king of Egypt (Eze 17:15). The "long-winged" of Eze 17:3 is omitted, as Egypt had not such a wide empire and large armies as Babylon.
vine ... bend ... roots towards him--literally, "thirsted after him with its roots"; expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (2Ki 24:7, 20; 2Ch 36:13; Jr 37:5, 7).
water it by ... furrows of ... plantation--that is, in the garden beds (Judea) wherein (the vine) it was planted. Rather, "by" or "out of the furrows." It refers to the waters of Egypt, the Nile being made to water the fields by means of small canals or "furrows"; these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Is 8:7. But see on Eze 17:10, "furrows where it grew."
The Pulpit Commentary
The other great eagle is, of course, Egypt, then under Apries, or Pharaoh-Hophra (Jer_44:30). We note the absence of the "long pinions" and the "many colours" of the first eagle. Egypt was not so strong, nor did her sway extend over so great a variety of nations as Babylon. To that eagle the vine bent its roots, i.e; as in Eze_17:15, Zedekiah courted the alliance of Pharaoh, and trusted in his chariots, lie was to water the vine, which so turned to him from the beds of her plantation (Revised Version).
The other great eagle is, of course, Egypt, then under Apries, or Pharaoh-Hophra (Jer_44:30). We note the absence of the "long pinions" and the "many colours" of the first eagle. Egypt was not so strong, nor did her sway extend over so great a variety of nations as Babylon. To that eagle the vine bent its roots, i.e; as in Eze_17:15, Zedekiah courted the alliance of Pharaoh, and trusted in his chariots, lie was to water the vine, which so turned to him from the beds of her plantation (Revised Version).
8It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.
Jamieson-Fausset-Brown
8. It was planted in a good soil--It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.
8. It was planted in a good soil--It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.
The Pulpit Commentary
Ezekiel repeats, as justifying Nebuchadnezzar's action, that his first intention had been to leave Zedekiah under conditions which would have given his kingdom a fair measure of prosperity. The vine might have borne fruit.
Ezekiel repeats, as justifying Nebuchadnezzar's action, that his first intention had been to leave Zedekiah under conditions which would have given his kingdom a fair measure of prosperity. The vine might have borne fruit.
9Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.
Jamieson-Fausset-Brown
9. Shall it prosper?--Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine.
he ... pull up--that is, the first eagle, or Nebuchadnezzar.
in all ... leaves of her spring--that is, all its springing (sprouting) leaves.
without great power or many--It shall not need all the forces of Babylon to destroy it; a small division of the army will suffice because God will deliver it into Nebuchadnezzar's hand (Jr 37:10).
9. Shall it prosper?--Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine.
he ... pull up--that is, the first eagle, or Nebuchadnezzar.
in all ... leaves of her spring--that is, all its springing (sprouting) leaves.
without great power or many--It shall not need all the forces of Babylon to destroy it; a small division of the army will suffice because God will deliver it into Nebuchadnezzar's hand (Jr 37:10).
The Pulpit Commentary
The prophet, like his contemporary Jeremiah (Jer_37:7), like his predecessor Isaiah (Isa_30:1-7), is against this policy of an Egyptian alliance. The question which he asks, as the prophet of Jehovah, implies an answer in the negative. The doom of failure was written on all such projects. The he of the next question is not Nebuchadnezzar, but indefinite, like the French on. For leaves of her spring, read, with the Revised Version, fresh springing leaves; or, the leaves of her sprouting. The Authorized Version and the Revised Version of the last clause seems to assert that Nebuchadnezzar would have an easy victory. It would not take great power or much people to pluck up such a vine from its roots. I adopt, with Keil and Hitzig, the rendering, not with great power or much people will men be able to raise it up from its roots; i.e. no forces of Egypt or other allies should be able to restore Judah from its ruins. Its fall was, for the time, irretrievable (comp. verse 17).
The prophet, like his contemporary Jeremiah (Jer_37:7), like his predecessor Isaiah (Isa_30:1-7), is against this policy of an Egyptian alliance. The question which he asks, as the prophet of Jehovah, implies an answer in the negative. The doom of failure was written on all such projects. The he of the next question is not Nebuchadnezzar, but indefinite, like the French on. For leaves of her spring, read, with the Revised Version, fresh springing leaves; or, the leaves of her sprouting. The Authorized Version and the Revised Version of the last clause seems to assert that Nebuchadnezzar would have an easy victory. It would not take great power or much people to pluck up such a vine from its roots. I adopt, with Keil and Hitzig, the rendering, not with great power or much people will men be able to raise it up from its roots; i.e. no forces of Egypt or other allies should be able to restore Judah from its ruins. Its fall was, for the time, irretrievable (comp. verse 17).
10Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.
Jamieson-Fausset-Brown
10. being planted--that is, "though planted."
east wind--The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast.
wither in ... furrows where it grew--Zedekiah was taken at Jericho, on Jewish soil (Jr 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [Calvin], (Eze 19:12; Ho 13:15).
10. being planted--that is, "though planted."
east wind--The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast.
wither in ... furrows where it grew--Zedekiah was taken at Jericho, on Jewish soil (Jr 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [Calvin], (Eze 19:12; Ho 13:15).
The Pulpit Commentary
The question, Shall it prosper? comes with all the emphasis of iteration. The east wind is, as elsewhere, the symbol of scorching and devastating power (Eze_19:12; Hos_13:15; Jon_4:8; Job_27:21). For furrows, read beds, with Revised Version. In the ease of the Chaldeans, who came from the east, there was a special appropriateness in the symbolism.
Eze_17:12, Eze_17:13
The parable has been spoken. Ezekiel, after the pause implied in verse 11, now becomes its interpreter. And that interpretation is to be addressed to the "rebellious house" (Eze_2:3, Eze_2:6) among whom he lived. Probably even among the exiles of Tel-Abib there were some who cherished hopes of the success of the Egyptian alliance, and of the downfall of the power of Babylon as its outcome. The tenses are better in the indefinite past—"came," "took," "brought," and so on in verse 13. The history of Jeconiah's deportation and of Zedekiah's oath of fealty (2Ch_36:13) is recapitulated. He dwells specially on the fact that the mighty of the land had been carried off with Jecoutah. It was Nebuchadnezzar's policy to deprive the kingdom of all its elements of strength—to leave it "bare." Even masons. smiths, and carpenters were carried off, lest they should be used for warlike preparations (2Ki_24:16). It could not lift itself up. It was enough if "by keeping its covenant" it was allowed to stand.
The question, Shall it prosper? comes with all the emphasis of iteration. The east wind is, as elsewhere, the symbol of scorching and devastating power (Eze_19:12; Hos_13:15; Jon_4:8; Job_27:21). For furrows, read beds, with Revised Version. In the ease of the Chaldeans, who came from the east, there was a special appropriateness in the symbolism.
Eze_17:12, Eze_17:13
The parable has been spoken. Ezekiel, after the pause implied in verse 11, now becomes its interpreter. And that interpretation is to be addressed to the "rebellious house" (Eze_2:3, Eze_2:6) among whom he lived. Probably even among the exiles of Tel-Abib there were some who cherished hopes of the success of the Egyptian alliance, and of the downfall of the power of Babylon as its outcome. The tenses are better in the indefinite past—"came," "took," "brought," and so on in verse 13. The history of Jeconiah's deportation and of Zedekiah's oath of fealty (2Ch_36:13) is recapitulated. He dwells specially on the fact that the mighty of the land had been carried off with Jecoutah. It was Nebuchadnezzar's policy to deprive the kingdom of all its elements of strength—to leave it "bare." Even masons. smiths, and carpenters were carried off, lest they should be used for warlike preparations (2Ki_24:16). It could not lift itself up. It was enough if "by keeping its covenant" it was allowed to stand.
The Interpretation: The King of Babylon
11Moreover the word of the LORD came unto me, saying,
12Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;
Jamieson-Fausset-Brown
12. Know ye not--He upbraided them with moral, leading to intellectual, stupidity.
hath taken the king--Jeconiah or Jehoiachin (2Ki 24:11, 12-16).
12. Know ye not--He upbraided them with moral, leading to intellectual, stupidity.
hath taken the king--Jeconiah or Jehoiachin (2Ki 24:11, 12-16).
13And hath taken of the king’s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:
Jamieson-Fausset-Brown
13. the king's seed--Zedekiah, Jeconiah's uncle.
taken ... oath of him--swearing fealty as a vassal to Nebuchadnezzar (2Ch 36:13).
also taken the mighty--as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.
13. the king's seed--Zedekiah, Jeconiah's uncle.
taken ... oath of him--swearing fealty as a vassal to Nebuchadnezzar (2Ch 36:13).
also taken the mighty--as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.
14That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.
Jamieson-Fausset-Brown
14. That the kingdom might be base--that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.
14. That the kingdom might be base--that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.
15But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered?
Jamieson-Fausset-Brown
15. he rebelled--God permitted this because of His wrath against Jerusalem (2Ki 24:20).
horses--in which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (De 17:16; Is 31:1, 3; compare Is 36:9). Diodorus Siculus [1.45] says that the whole region from Thebes to Memphis was filled with royal stalls, so that twenty thousand chariots with two horses in each could be furnished for war.
Shall he prosper?--The third time this question is asked, with an indignant denial understood (Eze 17:9, 10). Even the heathen believed that breakers of an oath would not "escape" punishment.
15. he rebelled--God permitted this because of His wrath against Jerusalem (2Ki 24:20).
horses--in which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (De 17:16; Is 31:1, 3; compare Is 36:9). Diodorus Siculus [1.45] says that the whole region from Thebes to Memphis was filled with royal stalls, so that twenty thousand chariots with two horses in each could be furnished for war.
Shall he prosper?--The third time this question is asked, with an indignant denial understood (Eze 17:9, 10). Even the heathen believed that breakers of an oath would not "escape" punishment.
The Pulpit Commentary
That they might give him horses. The "chariots and horses" of Egypt seem, throughout its whole history, to have been its chief element of strength. See for the time of Moses (Exo_14:7), of Solomon (1Ki_10:28, 1Ki_10:29), of Rehoboam (2Ch_12:3), of Hezekiah (Isa_31:1 : Isa_36:9). Shall he prosper? What had been asked in the parable is asked also, in identical terms, in the interpretation. Ezekiel presses home the charge of perfidy as well as rebellion. Like Jeremiah, he looks on Nebuchadnezzar as reigning by a Divine right.
That they might give him horses. The "chariots and horses" of Egypt seem, throughout its whole history, to have been its chief element of strength. See for the time of Moses (Exo_14:7), of Solomon (1Ki_10:28, 1Ki_10:29), of Rehoboam (2Ch_12:3), of Hezekiah (Isa_31:1 : Isa_36:9). Shall he prosper? What had been asked in the parable is asked also, in identical terms, in the interpretation. Ezekiel presses home the charge of perfidy as well as rebellion. Like Jeremiah, he looks on Nebuchadnezzar as reigning by a Divine right.
16As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.
Jamieson-Fausset-Brown
16. in the place where the king dwelleth--righteous retribution. He brought on himself in the worst form the evil which, in a mild form, he had sought to deliver himself from by perjured treachery, namely, vassalage (Eze 12:13; Jr 32:5; 34:3; 52:11).
16. in the place where the king dwelleth--righteous retribution. He brought on himself in the worst form the evil which, in a mild form, he had sought to deliver himself from by perjured treachery, namely, vassalage (Eze 12:13; Jr 32:5; 34:3; 52:11).
The Pulpit Commentary
Ezekiel repeats the prediction of Eze_12:13. The prison in Babylon, under the eye of the king against whom he had rebelled; this was to be the outcome of the alliance with Egypt. The prophecy was probably written when the hopes of Zedekiah and his counsellors were at their highest point, when the Chaldeans had, in fact. raised the siege in anticipation of the arrival of the Egyptian army (Jer_37:5-11). Ezekiel, like Jeremiah (loc. cit.), declared that the relief would be but temporary.
Ezekiel repeats the prediction of Eze_12:13. The prison in Babylon, under the eye of the king against whom he had rebelled; this was to be the outcome of the alliance with Egypt. The prophecy was probably written when the hopes of Zedekiah and his counsellors were at their highest point, when the Chaldeans had, in fact. raised the siege in anticipation of the arrival of the Egyptian army (Jer_37:5-11). Ezekiel, like Jeremiah (loc. cit.), declared that the relief would be but temporary.
17Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:
Jamieson-Fausset-Brown
17. Pharaoh--Pharaoh-hophra (Jr 37:7; 44:30), the successor of Necho (2Ki 23:29).
Neither ... make for him--literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt.
by casting up mounts, &c.--So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jr 52:4). Calvin Maurer, &c., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."
17. Pharaoh--Pharaoh-hophra (Jr 37:7; 44:30), the successor of Necho (2Ki 23:29).
Neither ... make for him--literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt.
by casting up mounts, &c.--So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jr 52:4). Calvin Maurer, &c., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."
The Pulpit Commentary
By casting up mounts, etc.; better, with the Revised Version, when they cast up mounts. The words describe the strategical operations, not of the Egyptians against the Chaldeans, but of the Chaldeans, when they recovered from their first alarm, against Jerusalem (2Ki_25:1; Jer_39:1). The Egyptians, Ezekiel predicts, would be powerless to prevent that second and decisive siege. In verses 18, 19 the prophet emphasizes the fact that this would be the just punishment of Zedekiah's perfidy.
By casting up mounts, etc.; better, with the Revised Version, when they cast up mounts. The words describe the strategical operations, not of the Egyptians against the Chaldeans, but of the Chaldeans, when they recovered from their first alarm, against Jerusalem (2Ki_25:1; Jer_39:1). The Egyptians, Ezekiel predicts, would be powerless to prevent that second and decisive siege. In verses 18, 19 the prophet emphasizes the fact that this would be the just punishment of Zedekiah's perfidy.
18Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.
Jamieson-Fausset-Brown
18. given his hand--in ratification of the oath (2Ki 10:15; Ezr 10:19), and also in token of subjection to Nebuchadnezzar (1Ch 29:24, Margin; 2Ch 30:8, Margin; La 5:6).
18. given his hand--in ratification of the oath (2Ki 10:15; Ezr 10:19), and also in token of subjection to Nebuchadnezzar (1Ch 29:24, Margin; 2Ch 30:8, Margin; La 5:6).
19Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.
Jamieson-Fausset-Brown
19. mine oath--The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Psa 7:16).
19. mine oath--The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Psa 7:16).
20And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.
Jamieson-Fausset-Brown
20. my net--(Eze 12:13; 32:3). God entraps him as he had tried to entrap others (Psa 7:15). This was spoken at least upwards of three years before the fall of Jerusalem (compare Eze 8:1, with Eze 20:1).
plead with him--by judgments on him (Eze 20. 36).
20. my net--(Eze 12:13; 32:3). God entraps him as he had tried to entrap others (Psa 7:15). This was spoken at least upwards of three years before the fall of Jerusalem (compare Eze 8:1, with Eze 20:1).
plead with him--by judgments on him (Eze 20. 36).
The Pulpit Commentary
The words receive a special significance as being identical with those which Ezekiel had uttered in Eze_12:13, with the addition that the sin against Nebuchadnezzar as the vicegerent of Jehovah, was a sin against Jehovah himself as the God of faithfulness and truth. There, in Babylon, the real character of his sin should be brought home to the conscience of the blind and captive king. What follows in Eze_12:21, in like manner, reproduces Eze_12:14, Eze_12:15.
The words receive a special significance as being identical with those which Ezekiel had uttered in Eze_12:13, with the addition that the sin against Nebuchadnezzar as the vicegerent of Jehovah, was a sin against Jehovah himself as the God of faithfulness and truth. There, in Babylon, the real character of his sin should be brought home to the conscience of the blind and captive king. What follows in Eze_12:21, in like manner, reproduces Eze_12:14, Eze_12:15.
21And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it.
Jamieson-Fausset-Brown
21. all his fugitives--the soldiers that accompany him in his flight.
21. all his fugitives--the soldiers that accompany him in his flight.
A Tender Twig Planted by God: The Messiah
★22Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:
Jamieson-Fausset-Brown
22. When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Is 63:5).
I ... also--God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Eze 17:3, 5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, and shall be for ever."
branch--the peculiar title of Messiah (Zec 3:8; 6:12; Is 11:1; 4:2; Jr 23:5; 33:15).
a tender one--Zerubbabel never reigned as a universal (Eze 17:23) king, nor could the great things mentioned here be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Is 53:2); the beginning of His kingdom being humble, His reputed parents of lowly rank, though King David's lineal representatives; yet, even then, God here calls Him, in respect to His everlasting purpose, "the highest ... of the high" (Psa 89:27).
I ... will plant it upon an high mountain--Zion; destined to be the moral center and eminence of grace and glory shining forth to the world, out-topping all mundane elevation. The kingdom, typically begun at the return from Babylon, and the rebuilding of the temple, fully began with Christ's appearing, and shall have its highest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Psa 2:6, 8; Is 2:2, 3; Jr 3:17).
22. When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Is 63:5).
I ... also--God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Eze 17:3, 5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, and shall be for ever."
branch--the peculiar title of Messiah (Zec 3:8; 6:12; Is 11:1; 4:2; Jr 23:5; 33:15).
a tender one--Zerubbabel never reigned as a universal (Eze 17:23) king, nor could the great things mentioned here be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Is 53:2); the beginning of His kingdom being humble, His reputed parents of lowly rank, though King David's lineal representatives; yet, even then, God here calls Him, in respect to His everlasting purpose, "the highest ... of the high" (Psa 89:27).
I ... will plant it upon an high mountain--Zion; destined to be the moral center and eminence of grace and glory shining forth to the world, out-topping all mundane elevation. The kingdom, typically begun at the return from Babylon, and the rebuilding of the temple, fully began with Christ's appearing, and shall have its highest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Psa 2:6, 8; Is 2:2, 3; Jr 3:17).
The Pulpit Commentary
From the message of deserved chastisement the prophet passes to the promise of restoration. The cedar of Israel is not dead. Jehovah would, in his own time, take the highest branch, tender and slender though it might be, the true heir of David's house, and deal with it far otherwise than the Chaldean conqueror had done.
The latter had carried off the branch to the "land of traffick"—sc. had brought Jeconiah to Babylon. Jehovah would plant his branch upon the "mountain of the height of Israel" (Isa_2:2; Mic_4:1). It was not to be as a willow in a low place, but to flourish, true to its origin as a cedar, so that "all fowl of every wing" should dwell in the shadow of its branches (comp. Eze_31:3-9, where the same imagery is used of Assyria; and Mat_13:32). As with like prophecies in Isa_11:1 and Isa_53:2 (where the "tender one" finds a parallel), the words paint an ideal never historically realized, but finding a partia1 fulfilment in Zerubbabel and the rebuilding of Jerusalem and the temple, merging in the still unfulfilled vision of the kingdom of the Messiah and the restoration of Israel. To Ezekiel, as to other prophets, it was not given to know the times and the seasons, or even the manner of the fulfilment of his hopes; and when he uttered tile words, the vision may have seemed not tar off, but nigh at hand.
From the message of deserved chastisement the prophet passes to the promise of restoration. The cedar of Israel is not dead. Jehovah would, in his own time, take the highest branch, tender and slender though it might be, the true heir of David's house, and deal with it far otherwise than the Chaldean conqueror had done.
The latter had carried off the branch to the "land of traffick"—sc. had brought Jeconiah to Babylon. Jehovah would plant his branch upon the "mountain of the height of Israel" (Isa_2:2; Mic_4:1). It was not to be as a willow in a low place, but to flourish, true to its origin as a cedar, so that "all fowl of every wing" should dwell in the shadow of its branches (comp. Eze_31:3-9, where the same imagery is used of Assyria; and Mat_13:32). As with like prophecies in Isa_11:1 and Isa_53:2 (where the "tender one" finds a parallel), the words paint an ideal never historically realized, but finding a partia1 fulfilment in Zerubbabel and the rebuilding of Jerusalem and the temple, merging in the still unfulfilled vision of the kingdom of the Messiah and the restoration of Israel. To Ezekiel, as to other prophets, it was not given to know the times and the seasons, or even the manner of the fulfilment of his hopes; and when he uttered tile words, the vision may have seemed not tar off, but nigh at hand.
★23In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.
Jamieson-Fausset-Brown
23. under it ... all fowl--the Gospel "mustard tree," small at first, but at length receiving all under its covert (Mt 13:32); the antithesis to Antichrist, symbolized by Assyria, of which the same is said (Eze 31:6), and Babylon (Da 4:12). Antichrist assumes in mimicry the universal power really belonging to Christ.
23. under it ... all fowl--the Gospel "mustard tree," small at first, but at length receiving all under its covert (Mt 13:32); the antithesis to Antichrist, symbolized by Assyria, of which the same is said (Eze 31:6), and Babylon (Da 4:12). Antichrist assumes in mimicry the universal power really belonging to Christ.
I the LORD Have Spoken It
★24And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.
Jamieson-Fausset-Brown
24. I ... brought down the high--the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished.
high ... low tree--that is, princes elevated ... depressed. All the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Da 2:44).
24. I ... brought down the high--the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished.
high ... low tree--that is, princes elevated ... depressed. All the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Da 2:44).
The Pulpit Commentary
All the trees of the field, etc. As the cedar of Lebanon stands here for the royal house of David, so the other "trees" represent the surrounding nations, who are thought of as witnessing, first the strange prostration, and then the yet stranger resurrection of the house and the might of Judah and Israel. The thought, which reproduces that of 1Sa_2:7, finds an echo in Luk_1:51, Luk_1:52. Another echo of the words may, perhaps, be traced in the "green tree" and the "dry" of Luk_23:31. Here then, also, as in Luk_16:1-31; the utterance which begins with judgment, ends in mercy. Behind the picture of the blind, discrowned king the prophet sees that of the Divine ideal King in the fulness of his majesty and power.
All the trees of the field, etc. As the cedar of Lebanon stands here for the royal house of David, so the other "trees" represent the surrounding nations, who are thought of as witnessing, first the strange prostration, and then the yet stranger resurrection of the house and the might of Judah and Israel. The thought, which reproduces that of 1Sa_2:7, finds an echo in Luk_1:51, Luk_1:52. Another echo of the words may, perhaps, be traced in the "green tree" and the "dry" of Luk_23:31. Here then, also, as in Luk_16:1-31; the utterance which begins with judgment, ends in mercy. Behind the picture of the blind, discrowned king the prophet sees that of the Divine ideal King in the fulness of his majesty and power.
THE HOLY BIBLE
Ezekiel
Chapter 17
Translated out of the original tongues, and with the former translations diligently compared and revised.
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