Text -- Ezekiel 17:1-20 (NET)

A Parable of Two Eagles and a Vine

17:1 The word of the Lord came to me: 17:2 “Son of man, offer a riddle, and tell a parable to the house of Israel. 17:3 Say to them: ‘This is what the sovereign Lord says: “‘A great eagle with broad wings, long feathers, with full plumage which was multi-hued, came to Lebanon and took the top of the cedar. 17:4 He plucked off its topmost shoot; he brought it to a land of merchants and planted it in a city of traders. 17:5 He took one of the seedlings of the land, placed it in a cultivated plot; a shoot by abundant water, like a willow he planted it. 17:6 It sprouted and became a vine, spreading low to the ground; its branches turning toward him, its roots were under itself. So it became a vine; it produced shoots and sent out branches. 17:7 “‘There was another great eagle with broad wings and thick plumage. Now this vine twisted its roots toward him and sent its branches toward him to be watered from the soil where it was planted. 17:8 In a good field, by abundant waters, it was planted to grow branches, bear fruit, and become a beautiful vine. 17:9 “‘Say to them: This is what the sovereign Lord says: “‘Will it prosper? Will he not rip out its roots and cause its fruit to rot and wither? All its foliage will wither. No strong arm or large army will be needed to pull it out by its roots. 17:10 Consider! It is planted, but will it prosper? Will it not wither completely when the east wind blows on it? Will it not wither in the soil where it sprouted?’” 17:11 Then the word of the Lord came to me: 17:12 “Say to the rebellious house of Israel: ‘Don’t you know what these things mean?’ Say: ‘See here, the king of Babylon came to Jerusalem and took her king and her officials prisoner and brought them to himself in Babylon. 17:13 He took one from the royal family, made a treaty with him, and put him under oath. He then took the leaders of the land 17:14 so it would be a lowly kingdom which could not rise on its own but must keep its treaty with him in order to stand. 17:15 But this one from Israel’s royal family rebelled against the king of Babylon by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape? 17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city of the king who crowned him, whose oath he despised and whose covenant he broke– in the middle of Babylon he will die! 17:17 Pharaoh with his great army and mighty horde will not help him in battle, when siege ramps are erected and siege-walls are built to kill many people. 17:18 He despised the oath by breaking the covenant. Take note– he gave his promise and did all these things– he will not escape! 17:19 “‘Therefore this is what the sovereign Lord says: As surely as I live, I will certainly repay him for despising my oath and breaking my covenant! 17:20 I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 17:2

A dark saying.

Wesley: Eze 17:2

The remainders of the house of Israel, whether of the ten, or of the two tribes.

Wesley: Eze 17:3

Nebuchadnezzar king of Babylon is compared to a great eagle, the king of birds, swift, strong, rapacious.

Wesley: Eze 17:3

Mighty provinces on each side of his kingdom.

Wesley: Eze 17:3

His kingdom was widely extended.

Wesley: Eze 17:3

And full of people.

Wesley: Eze 17:3

Who were of divert nations, languages and manners.

Wesley: Eze 17:3

Jerusalem the chief city of the country where this great, fruitful and pleasant hill was.

Wesley: Eze 17:3

Took, captive and carried away with him the king of Judah, Jehoiachin.

Wesley: Eze 17:3

The nation.

Wesley: Eze 17:4

Both the king of Judah, now eighteen years old, and the nobles and chief of the land.

Wesley: Eze 17:4

Babylon, which was a city of mighty trade.

Wesley: Eze 17:5

Mattaniah, whom he called Zedekiah.

Wesley: Eze 17:5

Settled him on the throne of Judah.

Wesley: Eze 17:5

The prophet compares this new made king to a willow, which grows no where so well as near great waters.

Wesley: Eze 17:6

They grew and flourish, while they owned their state tributary to Babylon.

Wesley: Eze 17:6

Nebuchadnezzar as their protector, and sovereign lord.

Wesley: Eze 17:6

All the firmness, fruitfulness, and life of this state, was in subjection to him.

Wesley: Eze 17:7

The king of Egypt.

Wesley: Eze 17:7

Zedekiah, his nobles and people.

Wesley: Eze 17:7

Sought his friendship.

Wesley: Eze 17:7

Sent ambassadors, and trusted to the power of Egypt.

Wesley: Eze 17:7

That they might add to their greatness, as trees grow by seasonable watering them.

Wesley: Eze 17:7

Alluding to the manner of watering used in Egypt, by furrows or trenches to convey the water from the river Nile.

Wesley: Eze 17:8

By Nebuchadnezzar, in a very hopeful condition, where it might have been fruitful, and flourished.

Wesley: Eze 17:9

Tell them what will be the issue of all this, and tell it to them in my name.

Wesley: Eze 17:9

Shall Zedekiah and his people thrive by this? Pull up - Utterly overthrow this kingdom.

Wesley: Eze 17:9

Put to the sword the children of Zedekiah, and of the nobles.

Wesley: Eze 17:9

All the promising hope they had shall vanish.

Wesley: Eze 17:9

The king of Babylon shall do this easily, when it is God that sends him. For God needs not great power and many people, to effect his purposes. He can without any difficulty overturn a sinful king and kingdom, and make no more of it than we do of rooting up a tree that cumbers the ground.

Wesley: Eze 17:10

Suppose this vine were planted by the help of Egypt.

Wesley: Eze 17:10

When the king of Babylon, who like the blasting wind comes from the north - east, shall but touch it, it shall wither.

Wesley: Eze 17:10

Even amidst its greatest helps, to make it flourish.

Wesley: Eze 17:15

Zedekiah.

Wesley: Eze 17:15

Can perjury be the way for deliverance?

Wesley: Eze 17:18

Solemnly confirming the oath.

Wesley: Eze 17:20

I will punish him.

JFB: Eze 17:2

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.

JFB: Eze 17:3

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 (Jer 48:40; Jer 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.

JFB: Eze 17:3

Implying the wide extent of his empire.

JFB: Eze 17:3

When they have been renewed after moulting; and so in the full freshness of renovated youth (Psa 103:5; Isa 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon:

JFB: Eze 17:3

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.

JFB: Eze 17:3

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" (Isa 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation.

JFB: Eze 17:3

King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (2Ki 24:8, 2Ki 24:12-16). 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 Dan 4:10-12).

JFB: Eze 17:4

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.

JFB: Eze 17:5

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.

JFB: Eze 17:5

Literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family.

JFB: Eze 17:5

Derived from a Hebrew root, "to overflow," from its fondness for water (Isa 44:4). Judea was "a land of brooks of water and fountains" (Deu 8:7-9; compare Joh 3:23).

JFB: Eze 17:6

Not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated.

JFB: Eze 17:6

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.

JFB: Eze 17:6

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.

JFB: Eze 17:7

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.

JFB: Eze 17:7

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, 2Ki 24:20; 2Ch 36:13; Jer 37:5, Jer 37:7).

JFB: Eze 17:7

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, Isa 8:7. But see on Eze 17:10, "furrows where it grew."

JFB: Eze 17:8

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.

JFB: Eze 17:9

Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine.

JFB: Eze 17:9

That is, the first eagle, or Nebuchadnezzar.

JFB: Eze 17:9

That is, all its springing (sprouting) leaves.

JFB: Eze 17:9

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 (Jer 37:10).

JFB: Eze 17:10

That is, "though planted."

JFB: Eze 17:10

The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast.

JFB: Eze 17:10

Zedekiah was taken at Jericho, on Jewish soil (Jer 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [CALVIN], (Eze 19:12; Hos 13:15).

JFB: Eze 17:12

He upbraided them with moral, leading to intellectual, stupidity.

JFB: Eze 17:12

Jeconiah or Jehoiachin (2Ki 24:11, 2Ki 24:12-16).

JFB: Eze 17:13

Zedekiah, Jeconiah's uncle.

JFB: Eze 17:13

Swearing fealty as a vassal to Nebuchadnezzar (2Ch 36:13).

JFB: Eze 17:13

As hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.

JFB: Eze 17:14

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.

JFB: Eze 17:15

God permitted this because of His wrath against Jerusalem (2Ki 24:20).

JFB: Eze 17:15

In which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (Deu 17:16; Isa 31:1, Isa 31:3; compare Isa 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.

JFB: Eze 17:15

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.

JFB: Eze 17:16

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; Jer 32:5; Jer 34:3; Jer 52:11).

JFB: Eze 17:17

Pharaoh-hophra (Jer 37:7; Jer 44:30), the successor of Necho (2Ki 23:29).

JFB: Eze 17:17

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.

JFB: Eze 17:17

So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jer 52:4). CALVIN MAURER, &c., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."

JFB: Eze 17:18

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; Lam 5:6).

JFB: Eze 17:19

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).

JFB: Eze 17:20

(Eze 12:13; Eze 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).

Clarke: Eze 17:2

Son of man, put forth a riddle - Riddle, Anglo-Saxon, from to divine; a thing that must be curiously investigated and sifted, to find out the meaning; and hence, riddle, a sort of coarse sieve to clean corn, to separate coarse chaff and straws from the pure grain. An instrument formerly used for divination. This is not far removed from the Hebrew חידה chidah , from חד chad , to penetrate; not that which penetrates the mind, but which we must penetrate to find out the sense.

Clarke: Eze 17:3

A great eagle - Nebuchadnezzar. See Jer 48:40; Jer 49:22; Dan 7:4. And see here, Dan 7:12, where it is so applied

Clarke: Eze 17:3

Great wings - Extensive empire

Clarke: Eze 17:3

Long-winged - Rapid in his conquests

Clarke: Eze 17:3

Full of feathers - Having multitudes of subjects

Clarke: Eze 17:3

Divers colors - People of various nations

Clarke: Eze 17:3

Came unto Lebanon - Came against Judea

Clarke: Eze 17:3

The highest branch - King Jehoiachin he took captive to Babylon

Clarke: Eze 17:3

The cedar - The Jewish state and king.

Clarke: Eze 17:4

The top of his young twigs - The princes of Judah

Clarke: Eze 17:4

A land of traffic - Chaldea

Clarke: Eze 17:4

A city of merchants - Babylon; for which this city was the most celebrated of all the cities of the east. Its situation procured it innumerable advantages; its two rivers, the Tigris and Euphrates, and the Persian Gulf, gave it communication with the richest and the most distant nations.

Clarke: Eze 17:5

The seed of the land - Zedekiah, brother of Jehoiachin

Clarke: Eze 17:5

Planted it in a fruitful field - Made him king of Judea in place of his brother

Clarke: Eze 17:5

Placed it by great waters - Put him under the protection of Babylon, situated on the confluence of the Tigris and Euphrates

Clarke: Eze 17:5

And set it as a willow tree - Made him dependent on this city of great waters, as the willow is on humidity.

Clarke: Eze 17:6

A spreading vine of low stature - The Jewish state having then no height of dominion, it must abide under the wings or branches of the Chaldean king

Clarke: Eze 17:6

Those branches turned toward him, and the roots - under him - Zedekiah was wholly dependent on Nebuchadnezzar, both for his elevation to the throne, and his support on it.

Clarke: Eze 17:7

Another great eagle - Pharaoh-hophra, or Apries, king of Egypt

Clarke: Eze 17:7

With great wings - Extensive dominion

Clarke: Eze 17:7

And many feathers - Numerous subjects

Clarke: Eze 17:7

Did bend her roots - Looked to him for support in her intended rebellion against Nebuchadnezzar.

Clarke: Eze 17:8

It was planted in a good soil - Though he depended on Babylon, he lived and reigned as Nebuchadnezzar’ s vicegerent in the land of Judea.

Clarke: Eze 17:9

Shall it prosper? - Shall Zedekiah succeed in casting off the yoke of the king of Babylon, to whom he had sworn fealty

Clarke: Eze 17:9

Shall he not pull up the roots - Nebuchadnezzar will come and dethrone him

Clarke: Eze 17:9

And cut off the fruit - The children of Zedekiah

Clarke: Eze 17:9

The leaves - All the nobles; all shall perish with Zedekiah.

Clarke: Eze 17:10

Shall - utterly whither - The regal government shall be no more restored. Zedekiah shall be the last king, and the monarchy shall finally terminate with him.

Clarke: Eze 17:12

Know ye not what these things mean? - They are explained in this and the following verses.

Clarke: Eze 17:14

That the kingdom might be base - Have no political consequence, and at last sink into a miserable government under Gedaliah.

Clarke: Eze 17:15

Sending his ambassadors into Egypt - Zedekiah must have sent his ambassadors into Egypt, between the sixth month of his sixth year, and the fifth month of his seventh year. Compare Eze 8:1, with Eze 20:1. - See Newcome.

Clarke: Eze 17:16

In the midst of Babylon he shall die - His eyes were put out; he was carried to Babylon, and never returned.

Clarke: Eze 17:18

Seeing he despised the oath - This God particularly resents. He had bound himself by oath, in the presence of Jehovah, to be faithful to the covenant that he made with Nebuchadnezzar, and he took the first opportunity to break it; therefore he shall not escape.

Clarke: Eze 17:20

I will spread my net upon him - See the note on Eze 12:13.

Calvin: Eze 17:1

In this chapter the Prophet shows that the Jews were utterly foolish in thinking themselves safe, since they had God as their adversary. At the end of the chapter he promises indeed the restoration of the Church, and heralds the kingdom of Christ: but the principal part of the chapter is consumed with this teaching, that the Jews were utterly foolish in promising themselves safety for the city, the temple, and their kingdom: for, as it now appeared, they had violated the covenant of God and he had rejected them. When deprived of God’s help, what could they do? This was egregious folly to hope for a prosperous state of their kingdom when their power was diminished and cut off, and they were reduced almost to the very last straits. But since the Prophet’s discourse came be understood without a knowledge of the history, I shall therefore make a beginning: When Nebuchadnezzar appointed Zedekiah king, he also made him tributary to himself. He was made king at the will or rather by the lust of the king of Babylon, when Jeconiah was led captive. (2Kg 24:15; 2Ch 36:10; Jer 37:1.) Jeconiah had not sinned greatly, but when he saw himself unable to resist, he surrendered himself with his mother and children; he was carried away to Babylon, and there was treated humanely and even splendidly, although not royally. Nebuchadnezzar, foreseeing much trouble if he set any of his satraps over Judea, and fearing daily tumults, appointed Mattaniah king, to whom he gave the name Zedekiah; this was the last king: already, as I have said, the royal dignity was greatly diminished: it was tributary to Nebuchadnezzar, and Zedekiah’s sway was but precarious. His position depended on the will of his conqueror, and he who placed him on the throne could remove him as often as he pleased. A little while afterwards, when he saw that Nebuchadnezzar was at a distance, he made an agreement with the king of Egypt, and thought he should have sufficient help if Nebuchadnezzar were to return again with an army. And the Egyptians, as we have elsewhere said, were sufficiently desirous of this treaty. For they saw the Babylonian monarchy gradually increasing, and it was probable that, when the Jews were utterly subdued, Nebuchadnezzar would not be content with those boundaries, but would attack Egypt in like manner, and absorb that kingdom, as he had done others. Hence a reason for their entering into the treaty was at hand, since the king of Egypt thought that Judea would be a defense if Nebuchadnezzar should come down with his army: and certainly the Jews must receive the assault first. Whatever be the meaning, Zedekiah, through despising his oath, as we shall see, revolted to the Egyptians, and when Nebuchadnezzar afterwards demanded tribute, Zedekiah refused, through reliance on that covenant which he had made with the Egyptians. We now see how foolish the Jews were in sleeping carelessly in that miserable state to which they had been reduced. For when their power was unbroken they could not sustain the attack of the king of Babylon: their king was then a mere dead image, and nothing but a shadow: yet they indulged in pride not only against Nebuchadnezzar but also against the Prophets and God himself, just as if they were flourishing in wealth and power and complete prosperity. Hence Ezekiel now refutes and rebukes this arrogance. He shows how easy it was for the Babylonians to overthrow them again, since when they attacked them before they were subdued, they easily compelled them to surrender.

Calvin: Eze 17:2

But I come to the words Son of man, set forth in enigma: the noun and the verb mutually answer to each other, hence any one may if he please render the Prophet’s words, by saying enigmatize an enigma: for the Prophet here speaks of allegorical language, חידה , chideh, signifies the same as “allegory,” where the words are different from the sense, that is, where the sense is wrapped up in obscure involutions: but we know that God sometimes spoke enigmatically when unwilling to be understood by the impious and disbelieving. But here the obscurity of the sentence has another meaning, namely, that the Jews should be waked up, and this prophecy should penetrate their minds: we know their extreme hardness, and hence if the Prophet had spoken simply and in his accustomed language, they had not been so attentive. This therefore is the reason why, God orders him to speak enigmatically. He now adds, משל ומשל , vemeshel meshel. We know that meshel is a remarkable sentence, and is the word used by Solomon as the title of his proverbs: משל , meshel, then, means the same as apothegm: but it is sometimes taken for likeness: and in this place God so denounces destruction upon the Israelites in an allegory, as to illustrate his language by a comparison, since otherwise it would have been obscure. Be this as it may, God so prefaced his address, that the Jews might acknowledge the message to be no common one, but that it ought to affect them seriously. The usual reason for speaking enigmatically does not hold good here, namely, that the Jews were unworthy of the doctrine of salvation, since the Prophet will very shortly explain what he had hitherto uttered in figure and allegory. It is indeed true, that Christ spoke in parables to the people, because the disciples alone were capable of familiar and pure teaching. Of unbelievers, also, Isaiah says, Prophecy shall be to you a sealed book. Hence I will speak with this people in a strange and barbarous tongue, and they shall not proceed beyond the rudiments. (Mat 13:0.) But, as I have said, the obscurity of this teaching was only a preparation, that the people should strictly attend to the subject here set before them.

Calvin: Eze 17:3

Here the Prophet reasons from the greater to the less: for if Nebuchadnezzar was able to subdue the whole kingdom with ease, when as yet the Jews were untouched, how much more readily would he overthrow them when wretched and all but ruined: for nothing remained which was not threatened with ruin; and this is the meaning of the Prophet. But he compares King Nebuchadnezzar to an eagle, whom he says was great, and then with large or extended wings. There is no doubt that by wings, feathers, and plumes, he means the regions and peoples over which Nebuchadnezzar presided; for we know that the Chaldaeans possessed the monarchy of the East. Since, therefore, so many regions and people obeyed Nebuchadnezzar’s sway, it is not surprising that the Prophet calls him a great eagle, with ample wings, and with numerous feathers or plumes; for where he now says, מלא הנוצה , mela henotzeh, full of feathers, he will shortly say, רב נוצה , reb notzeh, many feathers, when speaking of the king of Egypt. He says, the wings were of divers colors; it is the same noun which the Prophet used in the last chapter, when he said that the people were clad in precious garments; for thus the Hebrews speak of Phrygian texture: hence he compares the wings of the king of Babylon to a woven garment, resplendent with various colors; for although Nebuchadnezzar held his throne at only one place, yet he had seized and subdued many tributaries on all sides. This, therefore, is the reason for this variety; — but I cannot proceed further at present.

Calvin: Eze 17:4

WE began yesterday to explain the saying of the Prophet, that an eagle came to mount Lebanon, and there cropped off the top of a cedar, that is, the highest bough. Some interpreters seem to me to labor in vain about the word Lebanon. They think it means Jerusalem, and cite the passage in Zechariah where it is said, Open thy gates, O Lebanon. (Zec 11:1.) But Zecharia does not speak of the city here, but of the temple, because it was built of a great mass of cedar. But here Ezekiel means the land, and names Lebanon rather than other places, not only because that mountain was the remarkable ornament of the region on account of its lofty cedars, and balsam and aromatic trees, but because this was needful to complete his allegory. If he had said that an eagle had come to a city, it would have been absurd. Hence we see that the word Lebanon is taken for that part of Judea in which the most beautiful trees spring up and flourish. But he says, that it plucked off a bough, from the top of the cedars, because Nebuchadnezzar, who is intended by the eagle took away King Jeconiah as we said yesterday. Hence King Jeconiah is compared to a very lofty bough of a cedar, because at that time all thought that the kingdom was superior to every danger; for the Jews boasted that they were under God’s protection, and that the city was impregnable: hence that occurrence was incredible. Now the Prophet adds, that the eagle plucked off the head or summit of the boughs, as the Hebrews call the tender shoots; and here the word means the tender branches: and it means, as we shall afterwards see, the elders who were dragged away into exile. It took away the head into the land of the merchant We said that this was a mere appellative here, chnaan, because it follows a little afterwards in the plural number: בציר רכלימ שמו , begnir-reklim shemo, in the city of merchants he set it: he says, then, that the boughs were placed in a city of merchants. This name was given to Babylon, not only because it was a celebrated mart of trade, but because it was a firm and strong place of custody through the multitude of inhabitants, so that it was not easy to draw captives from it. For any one could easily be rescued from a solitude without resistance; but in a great concourse it is not so easy to plan or attempt anything. I do not doubt, therefore, that the Prophet means that the higher classes of the kingdom, together with Jeconiah, were shut up in firm custody that they should not escape. It follows —

Calvin: Eze 17:5

After Ezekiel has narrated that Jehoiacin was carried away with his counselors and the flower of the whole people, and was so deprived of his native country as to be without hope of return, he now says, that the eagle took up the seed in Judea, and placed it in a fertile land; for he calls it a land of seed, since it was cultivated and produced fruit abundantly. He says, that the seed was afterwards hidden in the soil, that it grew immediately, and became a luxuriant vine. He says also, that its roots were irrigated, like a willow planted by a river’s bed. The Prophet afterwards explains himself: hence it is sufficient to state briefly what he means. The seed, then, which he here means is Zedekiah, the last king. It is said to have been planted beside the waters; for his condition was tolerable, since the royal name and dignity and wealth was left to him. For although he was tributary, the kindness with which he was treated by Nebuchadnezzar was not to be despised, since, by the right of war, he was able to lead him captive. together with his nephew; for Zedekiah was the uncle of Jeconiah or Jehoiacin. But he said, that this vine, which sprang from a seed or germ, grew so that it was of low stature; the Prophet means by these words, as we shall afterwards see, that Zedekiah was not a king, that he was restrained by a bridle from daring to rebel against the king of Babylon; and hence it is added, that its branches turned towards the eagle, and its roots were under him; but in the next clause Ezekiel announces, that it became a vine which set forth branches, and shot forth boughs, which he repeats again, that Zedekiah’s ingratitude may appear the greater, who, not content with his moderate confinement, perfidiously revolted from the king of Babylon, through reliance on the new treaty, on which we touched yesterday. It now follows —

Calvin: Eze 17:7

He now detects, under a figure, the perfidy of Zedekiah, since he very soon applied himself to the king of Egypt, and bent his roots and branches towards him, that they might be irrigated. I do not disagree with the opinion of those who think that the Prophet alludes to an Egyptian custom; for we know that they dug furrows through which water flowed through the whole region: hence the fruitfulness of the soil; and thus Egypt is elsewhere compared to a garden. (Deu 11:10.) Whatever the meaning is, the Prophet shows that Zedekiah was deceived by a foolish confidence when he thought himself safe under the protection of the king of Egypt; for he had said that the seed was so planted that the vine did not rise to a great height, but spread itself under the wings of the eagle. But Zedekiah despised the king of Babylon, thinking that he should improve his condition by entering into a treaty with the king of Egypt. It now follows —

Calvin: Eze 17:8

He exaggerates the ingratitude of Zedekiah, because, as we have said, he had been treated humanely by the king of Babylon; for he had been but a private man till that time: he was elevated to a throne and to a sway over the people beyond his expectation, and he had an avenger if any one despised him. For when he was tributary to the king of Babylon, he would doubtless have been assisted by him in adversity: hence his revolt was less excusable, since he had been treated liberally beyond all anticipation. For this reason it is said, the vine was planted in a good soil, and near many waters, that it might put forth branches and bear fruit, so that it might be a goodly vine. It follows —

Calvin: Eze 17:9

Here God announces that this vine could not flourish any longer and bring forth fruit; for it had been planted to flourish under the shadow of an eagle, and it had removed itself away. Nothing therefore remains, than that the former eagle should avenge the injury committed against it. This is the meaning of the passage: hence he says, Shall it prosper? Shall not the eagle tear up its roots, and cut off its fruit? Ezekiel assumes this principle, that the vine could not be otherwise preserved than by the power and aid of the eagle which had planted it; for when it passed away from that eagle to another, the Prophet says that the end of the ungrateful vine was at hand; all the leaves of its branches shall wither, and so be dried up, and that not in, a mighty branch, nor in much people. It is certain that Nebuchadnezzar was accompanied with a great army when he came down upon Judea. But the Prophet means, even if Nebuchadnezzar had only brought with him a small band, yet Zedekiah could not remain king, since destruction awaited him through perfidy and revolt, as will afterwards be said. The Prophet often speaks by concession, as if he had said that, by a singe blast, Zedekiah and all the people would wither away, since he could not remain in safety unless he drew sap from his own root; but he had removed his root elsewhere, and so Ezekiel pronounces that he must immediately wither away. It was not then in the power of much people to tear it from its own roots; for Zedekiah had purposely cut off his own roots, when, through his own levity, he had transferred himself to the king of Egypt Behold, says he, he had been planted; but should he have good success? as if he had said, it is vain for Zedekiah to hope for safety from him, whom his own perfidy prevented from befriending him; and therefore the comparison of an east wind is added : since then the east wind has struck it, will it not wither and decay, even upon the furrows of its branches? that is, although it has furrows whence it may expect perpetual moisture; for Egypt was, as we have said, artificially watered; and the Prophet describes Zedekiah’s state just as if the king of Egypt were nourishing him by a stream of water: upon his beds, or furrows, will he wither when the east wind shall strike it. We know that the east wind destroys the fruits in that region, and so it is often mentioned in a bad sense. It now follows —

Calvin: Eze 17:11

An explanation of the allegory is now added. The figure being dropped, God shows what he had hitherto set forth enigmatically. We said the object of the allegory was to induce the Jews to apply their minds more diligently to the Prophet’s destruction; for if he had used common and ordinary language, we know how carelessly they were accustomed to despise all rebukes and threatenings; but a riddle, while it held them in suspense, at the same time roused them, and so they were prepared for receiving the instruction which now follows. God says, therefore, that the king of Babylon came to Jerusalem. This reason has induced some to think that Lebanon is metaphorically called Jerusalem, but falsely, as we have already said. As long as the Prophet spoke figuratively, the parts ought to be mutually fitted to each other, as a tree and its branches have some connection with an eagle. The king of Babylon came to Jerusalem, and took the king away, and the elders, and led them off to Babylon. Although the Jews thought to be sufficiently moved by simple narrative, yet God here reproves them, because he saw how sluggish they were. First, he calls them a rebellious house; then he asks, Whether they know the meaning of all this? This is a kind of reproach by which God reminds them of their stupidity; since that riddle was not so obscure as to prevent them from understanding what had happened, unless they had been destitute of reason and judgment. But the Prophet thrusts at them more pointedly, by calling them a rebellious house, although at the same time he obliquely reproves their stupidity in not immediately perceiving the meaning of the riddle. He now adds, that the king of Babylon had taken from the royal seed. We said that Zedekiah was the uncle of Jehoiakim: he was placed on the throne beyond all expectation; because, if Jehoiakim had begat sons when he was still secure, they would have been his successors: hence it was an extraordinary advantage to Zedekiah in being placed on the throne. But he says, that he was so created king, that the king of Babylon made a covenant with him, and induced him to take an oath. Here God shows that, humanly speaking, Zedekiah’s revolt could not prosper; for even profane men are always persuaded that the perfidy of him who breaks his word will not go unpunished, especially in treaties, which are held sacred by common consent. Since, therefore, the sacredness of treaties was so great, that they could not be violated without weakening the bonds of society, hence the general persuasion that the falsehood of all truce-breakers will turn out unhappily. Now, therefore, God leaves his own cause, and takes up that of King Nebuchadnezzar: Behold, says he, you was made king by gratuitous liberality: a conqueror indeed imposed conditions upon thee, but still thy state was desirable — you could rule your own people splendidly and with moderate dignity: now, because thy covenant has been despised, and your oath broken, you has been ungrateful to the king of Babylon, who had bound thee to himself by his munificence: how can this perfidy prosper? Now, therefore, we see the Prophet’s meaning, when he says that the king of Babylon made a treaty with King Zedekiah, and took an oath of him: this is added for the sake of amplifying; for although men never enter into treaties without a mutual oath, yet Ezekiel seems to have doubled the crime of Zedekiah, when he expresses that an oath intervened. He says that he took the strong of the land, namely, as hostages. There is no doubt that Nebuchadnezzar assembled this troop around him that the Jews might be more quiet: for he knew the turbulent character of the nation, and that the maintenance of so many was expensive: but, as I have said, it was his plan to hold the whole country at peace in this way. But Zedekiah rendered his own brothers and relations liable to death, since Nebuchadnezzar might be induced, by just anger, to slay them all. Hence Zedekiah’s revolt was the betrayal of his brothers: for this reason the Prophet adds, that the strong ones of the people were led away to Babylon; that is, those of the first rank, who were held in honor by the people.

Calvin: Eze 17:14

He now adds, that the kingdom might be humbled. Zedekiah then could not pretend error, nor turn his back, as if he had been outwitted by the cunning and secret counsels of the king of Babylon: for Nebuchadnezzar dealt with him openly, and proscribed the conditions on which he wished him to reign. Since, then, the king of Babylon showed Zedekiah openly and sincerely what he wished him to do, that wretched man could not say that he was imposed upon, and not made sufficiently aware of the cunning of the king of Babylon: no such excuse was left to him. And therefore the Prophet clearly expresses that Nebuchadnezzar imposed conditions upon Zedekiah, that his kingdom should be lowly, so as not to lift itself up, but that it should keep the agreement. This was most equitable: for when he appointed a king, he might have imposed upon him very hard conditions, but he was content with moderation, which was surely tolerable even among the best friends. For he made a treaty with him, and then he wished the kingdom to be lowly for its preservation. For it is just as if the Prophet had said, that Nebuchadnezzar thought of nothing else than that Zedekiah might reign in peace; and since he saw it to be useful to the king and the whole people to be restrained within some bounds, he followed that plan. Since, then, Nebuchadnezzar consulted the public advantage by this method of action, Zedekiah was the more wicked in not allowing his own safety to be consulted, since nothing was better or more desirable than for him to remain humble, and not to raise himself up to his own destruction, as afterwards happened. It now follows, that he rebelled by sending his messengers into Egypt, that they might give him horses and much people. These points ought to be mutually compared; that the contrast might correspond: Nebuchadnezzar regarded nothing else but the peace of the country, for he wished to prevent all fears and disturbances. What, then, was Zedekiah? a rebel. And why? for sending messengers to Egypt to fetch many troops of both horse and foot to succor Judea against Nebuchadnezzar. After the conclusion of the war he had done nothing hostile, for it was a part of his paternal anxiety to give them a king of their own nation, and so to set the whole country at rest, that there should be no occasion for tumult. Why, then, should Zedekiah seek help from the Egyptians? Thus we see that the Prophet is removing from him all excuses for self-defense. He now adds, shall he prosper? shall he who has acted thus escape? The Prophet asks with emphasis; because, as I have said, this persuasion was engraved on the minds of all, that vengeance must overtake all the perfidious, especially if they had violated their oath in treaties. The Prophet, therefore, does not simply pronounce that Zedekiah should perish through violating the treaty, but he rises more confidently, and inquires, as of a thing settled and undoubted, Shall he prosper? shall he who has planned such a crime escape? He now adds, shall he who has violated a treaty escape? This repetition is not superfluous: he had formerly said, shall he who has done this escape? he immediately repeats, shall he who has violated a treaty escape? There was nothing obscure in the first clause: but the Prophet added this, not for the sake of perspicuity, but to give more weight. to the sentence. The conclusion is, that it was not possible to escape God’s vengeance for such perfidy, as we shall treat the point more at length tomorrow.

Calvin: Eze 17:16

It now follows, As I live, says the Lord Jehovah, in the dwelling of the king who placed him on a throne, shall he die. Although the Prophet had sufficiently shown that Zedekiah could not escape the penalty of his revolt, yet God here again comes forward, and swears by himself, or by his life, that he would punish Zedekiah. Hence the great stupidity of the people appears, for God never acts falsely by his own name, or brings it forward in vain, but when necessity demands it, he swears by himself. And by his own example he prescribes to us, that we should not rush rashly upon an oath, but be sober in this respect. But God swears that Zedekiah should die on the spot, that is, at the capital of the king who put him on the throne; that is Babylon, where he died: and yet he did not see Babylon, because his eyes were put out at Riblath, as we saw elsewhere. (Jer 39:7; Jer 52:11.) But the Prophet simply denounces the penalty, that he should die in exile, and in the dwelling of the king who had placed him on his throne, and from whose covenant he had departed, and whose oath he had despised.

Calvin: Eze 17:17

As Ezekiel has before pronounced that there was no need of great forces when God wished to punish Zedekiah by means of the king of Babylon; so he now teaches, on the other hand, how great and powerful an army Pharaoh would collect, and yet it would profit nothing, since Nebuchadnezzar would be victorious. Some interpreters explain the passage otherwise, namely, that Pharaoh would not perform his promise; for kings are accustomed to boast of their supplies when they enter into treaties: they promise 50,000, but only supply 10,000. They think, therefore, that these vain promises by which Zedekiah was deceived are here reproved, since Pharaoh boasted that he would come with very great forces, so as easily to repel the Babylonian army. But the sense which I propose is far more suitable, namely, that whatever Pharaoh should attempt, it would fail to assist him. Although he should come well attended, and oppose the Chaldaeans by immense forces, yet he should effect nothing in battle with him: although this may be true equally of Zedekiah as of the king of Babylon. For Pharaoh did nothing with King Nebuchadnezzar, since he was quickly compelled to retreat into his own territories, and could scarcely defend his own kingdom, for he did not succeed against Nebuchadnezzar: and he did Zedekiah no good, since he did not assist him in his misfortunes, as he had promised. But as far as concerns the general sense, we see that the Prophet means that Zedekiah would be deceived although Pharaoh should faithfully perform his promises, since he was undertaking an expedition against the will of God, which must turn out disastrous. He adds, when he shall throw up a mound and build a tower, (towers are meant, for there is a change of number,) as is customary in besieging cities. This thought to be referred to Nebuchadnezzar, for he began to cast up mounds and build towers against Jerusalem when Pharaoh led away his army. Since Nebuchadnezzar could not contend with both the Egyptians and Jews together, he raised the siege and set out to meet Pharaoh, who, when conquered, retreated with trembling within his own boundaries. Nebuchadnezzar afterwards returned, and after preparing all things, he did not desist till he had stormed the city. Now Ezekiel means this, that Pharaoh would come to his help in vain, when Nebuchadnezzar began to cast up his mounds and build towers against the city. It follows —

Calvin: Eze 17:18

Ezekiel repeals again, that, even speaking, Zedekiah could not succeed, since he violated the treaty for we yesterday said that this persuasion is always fixed in men’s minds, that treaties are sacred, and cannot be broken with impunity. Since, therefore, the sacredness of treaties was always prevalent among men, Ezekiel here pronounces that the issue would be disastrous, because Zedekiah despised his oath when he broke the treaty after stretching out his hand. He describes a gesture, as I think, customary among men — that of stretching forth the hand when they wish to witness a covenant. The alliance, then, between the Egyptians and the Jews is here described by an outward gesture, because Zedekiah stretched forth his hand, and yet had violated it in this way: but since he perfidiously revolted from King Nebuchadnezzar, to whom he had pledged his faith, he has done all this, says he, therefore he shall not be liberated. It follows —

Calvin: Eze 17:19

The former sentence is confirmed. The Prophet had spoken after the usually received manner when he said that Zedekiah’s perfidy would not be unrevenged; but he now brings forward God as the speaker, because, unless he appeared as an avenger of perfidy, mankind would scarcely ever be seriously persuaded that punishment was prepared for perjurers and truce-breakers. As I have said that this opinion was fixed in the hearts of all, so it must be understood that this opinion was received, and that men were fully persuaded of it: but persuasions which are called “common” ¹⁸⁶ vanish away; there are common thoughts which are almost born with us, and follow nature, but they are not firm, because the profane do not hold the principal point, that God is the judge of the world: this sentence, therefore, is added of necessity. Now God swears that Zedekiah should suffer punishment, because he had despised the oath and rendered the covenant void. But we must notice the epithet; for God calls the oath and the covenant his own: he has despised, says he, not simply the oath, but mine: he has violated my treaty. The reason of this language is, that God wishes fidelity between man and man to be cultivated: and so he detests all perjury and all frauds. Now, since there is no more sacred method of contracting a treaty than by solemn rites, there also God shows his judgment in a peculiar manner. In fine, we may deservedly call him the guardian of treaties; for when heathens entered into treaties, they were accustomed to bring forward the name of Jupiter the supreme, because they thought he would inflict vengeance on all who violated their pledge. But God here comes forward, not like an imaginary Jupiter, but because he wished confidence to flourish in human society; since, unless men act sincerely to each other, all society would be broken up. This, then, is the reason why Ezekiel says that the treaty struck with King Nebuchadnezzar was divine, since God would be its vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to God. (Jer 27:17.) And we see from Jer 28:0 and Jer 29:0., that God wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he had truly discharged his office, was an image of the Messiah, the first-born among the kings of the earth: Hence it was unworthy of him to become tributary to a profane monarch and a cruel tyrant. But since God had so imposed slavery on his own people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to King Nebuchadnezzar and live; that is, there is no other method of obtaining safety, unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly, since Nebuchadnezzar is God’s scourge. This covenant, as I have said, was approved by God, otherwise he could not have been its avenger. We know that there are three kinds of treaties. When there has been war between two kings, if the conqueror wishes to spare his enemy, he receives him into covenant, but imposes conditions at his own discretion. We know that the Romans followed that custom, since it was too difficult for them to hold in subjection all whom they had subdued, and especially at the beginning; and thus they entered into treaties with many tribes under many circumstances. Another sort of agreement is, that between either kings or people when at variance with each other; but before they actually engage, they make a truce with each other, and so remove the occasion of the war — this is another kind. Lastly, those who never were enemies enter into an alliance; and such was the treaty between Zedekiah and the king of Egypt. For they wished to be cautious, and to anticipate the danger which he feared from the Chaldaeans; and hence he entered into the agreement,. Thus the Israelites were formerly joined with the Syrians, and afterwards with the Assyrians. So we saw that the Jews committed adultery when they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty, of which mention is now made, was necessary; for Zedekiah could not escape from embracing the conditions imposed on him by King Nebuchadnezzar. For this reason God pronounces himself the avenger of perfidy.

It is now asked, Whether we may never break our word when any one has been violently attacked, and promised what was otherwise unjust? The reply is at hand, that God’s name is more precious than all human advantages. If any one, therefore, object that he was deceived, and oppressed by unjust conditions, still God’s name must prevail. Hence we must always weigh what is due to the name of God; and hence we shall readily conclude that those can never be excused who violate their engagements on the pretext of being violently compelled, or induced by fraud, or not allowed the liberty of considering whether their promise was according to equity. For this reason, also, it is said in the 15^th Psalm, (Psa 15:4,) that the sons of God swear and suffer loss, because when God’s, name has been interposed, no utility ought to be of such importance as to outweigh the oath that has been taken. And so not without reason God now pronounces that he would avenge the perjury which Zedekiah had committed, since, in truth, we cannot depart from promises which have been sanctioned by an oath in God’s name, without seeming to slight the Almighty himself. Meanwhile, it is certain that there was another reason why God punished the Jews; but here, as I have previously shown, the Prophet mentions what was more familiar to men. The first cause of the destruction of the city and of the whole kingdom, was idolatry, as we saw before, and then the many crimes of the people were added. For from the period of the corruption of true religion, the pollution of many vices increased through the city and the whole land. Hence it happened that God destined his people to destruction; hence also King Zedekiah was deprived of sight. For, as the sacred history testifies, God wished to destroy the whole people: for this reason Zedekiah fell, and provoked the Chaldaeans against him. We see, therefore, that there is a continued series of causes in the eternal providence of God, but not as the Stoics supposed; for they concocted their fate from complex windings or implicit causes, without any will of Deity in that confusion. But God, as I have said, has different reasons why he does one thing or another. Some causes are remote and incomprehensible to us, and others manifest to us: so the proximate cause of the destruction of the people was the revolt of Zedekiah from King Nebuchadnezzar; but there was another more important reason, namely, that the people deserved to perish. Hence Zedekiah was rendered blind by the just judgment of God, since he passed over perfidiously to the king of Egypt, and so armed himself against King Nebuchadnezzar. But we must hold that the reason universally manifest is here reviewed. It follows —

Calvin: Eze 17:20

Here he points out the kind of punishment which he was about to inflict on King Zedekiah. He had said generally that his perfidy should fall upon his own head, but he now proceeds further, namely, that Zedekiah should be a captive. For God might chastise him by other means, but the prophecy was thereby confirmed, since the Prophet had clearly threatened Zedekiah as we see. But he speaks in the person of God that his language may have more weight. I will spread my net, says God, and he shall be taken in my snares. The passage is metaphorical, but it best explains what often occurs in Scripture, namely, that while the impious take first one course and then another, they are agents of God who governs them by his own secret virtue, and directs them wherever he wishes. As, therefore, men false up all things confusedly, and are, as we see, driven about hither and thither by their lusts, and disturb heaven and earth; yet God moderates their attacks by his secret providence. We gather this from the Prophet’s words when he calls the army of the king of Babylon, and his plans, and the apparatus of war, God’s net and snares. Although Nebuchadnezzar was impelled by his own ambition and avarice, and did not suppose himself under the divine sway, yet we see what the Spirit pronounces. And we must diligently observe this doctrine, because, if we repose on the paternal solicitude of God, although armies surround us on all sides, yet we may confide securely, and await the end with quiet and tranquil minds, since men can do nothing without God. But when we provoke God’s wrath against us, we must bear in mind, that while men have their reasons for being hostile to us, yet God governs them, or that they are his nets or snares, as the Prophet here says.

I will bring him, says he, to Babylon, and there will I dispute with him in judgment, according to the prevarication by which he has prevaricated. Not only did God dispute with Zedekiah there, but he inflicted a heavy and formidable judgment upon him in Riblah, when he saw his own sons put to death first, and then his own eyes were put out, and then he was bound by chains. But he almost pined away in his captivity, and was treated shamefully even unto death; for this reason God says that he would judge him at Babylon: and yet there will be nothing out of place if we comprehend Riblah also. For although Zedekiah had been partially punished before he entered Babylon, yet God there inflicted his own sentence, after he was dragged from his country and led into exile. He was buried indeed not without honor, as we saw in Jeremiah, (Jer 34:5,) for they bewailed him at his burial — Alas, my brother! alas, O master! as the Prophet says: yet till his death he was like the vilest prisoner, for he pined away in his chains, and was meanly clothed, when the king treated Coniah nobly and splendidly: hence Zedekiah’s captivity was the seal of this prophecy for Ezekiel could not have pronounced this sentence, unless he had been the organ of the Holy Spirit. It follows —

Defender: Eze 17:2

The first eagle in this parable seems to represent Nebuchadnezzar (Eze 17:3, Eze 17:12); the second is Pharaoh (Eze 17:7, Eze 17:15). The vine is Judah and King Zedekiah (Eze 17:6, Eze 17:14), vacillating between Babylon and Egypt, although God had told him to yield to Nebuchadnezzar."

TSK: Eze 17:2

Eze 20:49; Jdg 9:8-15, Jdg 14:12-19; 2Sa 12:1-4; Hos 12:10; Mat 13:13, Mat 13:14, Mat 13:35; Mar 4:33, Mar 4:34; 1Co 13:12

TSK: Eze 17:3

A great : Nebuchadnezzar, so called from his towering ambition and rapaciousness. Eze 17:7, Eze 17:12-21; Deu 28:49; Jer 4:13, Jer 48:40, Jer 49:16; Lam 4:19; Hos 8:1; Mat 24:28

great wings : Extensive empire, both in length and breadth. Dan 2:38, Dan 4:22, Dan 7:4

full : Numerous subjects, of various nations, and of different languages and manners.

divers colours : Heb. embroidering

came : Came against Judah and Jerusalem. Eze 17:12; 2Ki 24:10-16; 2Ch 36:9, 2Ch 36:10; Jer 22:23-28, Jer 24:1

the highest : Jeconiah, whom he took captive to Babylon.

the cedar : The royal and ancient family of David.

TSK: Eze 17:4

the top : The princes of Judah.

into : Isa 43:14, Isa 47:15; Jer 51:13; Rev 18:3, Rev 18:11-19

a land : Chaldea

a city : Babylon, which by means of the Euphrates and Tigris, had communications with the richest and most distant nations.

TSK: Eze 17:5

the seed : Zedekiah, brother to Jeconiah. Eze 17:13; 2Ki 24:17; Jer 37:1

planted it in a fruitful field : Heb. put it in a field of seed, Made him king of Judea. Deu 8:7-9

he placed : Made him dependent on Babylon, the city of great waters, as the willow is on humidity. Eze 19:11, Eze 19:12; Isa 15:7, Isa 44:4

TSK: Eze 17:6

it grew : Eze 17:14; Pro 16:18, Pro 16:19

whose : The Jewish state had then no height of dominion; and Zedekiah was wholly dependent on Nebuchadnezzar.

TSK: Eze 17:7

another : Pharaoh-hophra, or Apries, king of Egypt. Eze 17:15; 2Ki 24:20; 2Ch 26:13; Jer 37:5-7

did bend : Looked to him for support, in his intended rebellion.

TSK: Eze 17:8

soil : Heb. field, Eze 17:5, Eze 17:6

and that : Though he was dependent on Babylon, yet he was in such a situation as would have enabled him to reign in credit, and be useful to his people.

TSK: Eze 17:9

Shall it : Shall he succeed in casting off the yoke of the king of Babylon, to whom he had sworn fealty? Eze 17:10,Eze 17:15-17; Num 14:41; 2Ch 13:12, 2Ch 20:20; Isa 8:9, Isa 8:10, Isa 30:1-7, Isa 31:1-3; Jer 32:5

shall he : He shall come and dethrone him, and carry him captive. 2Ki 25:4-7; Jer 21:4-7, Jer 24:8-10, Jer 29:4-7, Jer 52:7-11

the fruit : The children of Zedekiah.

even : Jer 37:10

TSK: Eze 17:10

shall it : Eze 19:12-14; Hos 12:1, Hos 13:15; Mat 21:19; Mar 11:20; Joh 15:6; Jud 1:12

TSK: Eze 17:12

to the : Eze 2:5, Eze 2:8, Eze 3:9, Eze 12:9; Isa 1:2

Know : Eze 24:19; Exo 12:26; Deu 6:20; Jos 4:6, Jos 4:21; Mat 13:51, Mat 15:16, Mat 15:17, Mat 16:11; Mar 4:13; Luk 9:45; Act 8:30

Behold : Eze 17:3, Eze 1:2; 2Ki 24:10-16; 2Ch 36:9, 2Ch 36:10; Jer 22:24-28

and led : Isa 39:7; Jer 52:31-34

TSK: Eze 17:13

hath taken : Eze 17:5; 2Ki 24:17; Jer 37:1

taken an oath of him : Heb. brought him to an oath, 2Ch 36:13; Jer 5:2

he hath also : 2Ki 24:15, 2Ki 24:16; Jer 24:1, Jer 29:2

TSK: Eze 17:14

the kingdom : Eze 17:6, Eze 29:14; Deu 28:43; 1Sa 2:7, 1Sa 2:30; Neh 9:36, Neh 9:37; Lam 5:10; Mat 22:17-21

base : Or, low; a tributary kingdom, dependent on the king of Babylon.

but that by keeping of his covenant it might stand : Heb. to keep his covenant, to stand to it, Jer 27:12-17, Jer 38:17

TSK: Eze 17:15

he rebelled : Eze 17:7; 2Ki 24:20; 2Ch 36:13; Jer 52:3

in : Deu 17:16; Isa 30:1-4, Isa 31:1-3, Isa 36:6-9; Jer 37:5-7

Shall he prosper : Eze 17:9; Deu 29:12-15; Jer 22:29, Jer 22:30

shall he escape : Eze 17:18, Eze 21:25; Pro 19:5; Jer 32:4, Jer 34:3, Jer 38:18, Jer 38:23; Mat 23:33; Heb 2:3

or shall : Psa 55:23

TSK: Eze 17:16

whose oath : Eze 17:18, Eze 17:19, Eze 16:59; Exo 20:7; Num 30:2; Jos 9:20; 2Sa 21:2; Psa 15:4; Exo 8:2; Hos 10:4; Zec 5:3, Zec 5:4; Mal 3:5; Rom 1:31; 1Ti 1:10; 2Ti 3:3

even : Eze 17:10, Eze 12:13; Jer 32:4, Jer 32:5, Jer 34:3-5, Jer 39:7, Jer 52:11

TSK: Eze 17:17

shall : Eze 29:6, Eze 29:7; Isa 36:6; Jer 37:7; Lam 4:17

by : Eze 4:2; Jer 33:5, Jer 52:4

TSK: Eze 17:18

Seeing : Though Zedekiah’ s oath had been given to a heathen, a conqueror, and a tyrant, yet God considered the violation of it a most aggravated sin against Him, and determined to punish him for it.

he : 1Ch 29:24; 2Ch 30:8 *marg. Lam 5:6

he shall : Eze 17:15

TSK: Eze 17:19

surely : Eze 21:23-27; Deu 5:11; Jer 5:2, Jer 5:9, Jer 7:9-15

TSK: Eze 17:20

I will spread : Eze 12:13, Eze 32:3; Jos 10:16-18; 2Sa 18:9; 2Ch 33:11; Job 10:16; Ecc 9:12; Jer 39:5-7; Lam 1:13, Lam 4:20; Hos 7:12; Luk 21:35

plead : Eze 20:35, Eze 20:36, Eze 38:22; Jer 2:9, Jer 2:35, Jer 50:44; Hos 2:2; Mic 6:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 17:1

Ezekiel, after describing by a figure the circumstances and conditions of the Jews and Zedekiah, the vassal of the Assyrian monarch, warns them of the delusive character of their hopes of help from Egypt, protests against the perfidy which must accompany such alliance, and points out that the restoration of the people of God will be effected by a very different son of David. The close of this chapter is a striking prediction of the kingdom of the Messiah.

Barnes: Eze 17:3

A great eagle ... - Probably the golden eagle, whose plumage has the variety of color here depicted. The eagle (the king of birds) is a natural representative of monarchs (compare, Jer 48:40), and was an Assyrian emblem.

With great wings, Iongwinged - literally, "great of wing, long of pinion,"because he has swept victoriously over widely distant lands - of divers colors, because his subjects are of various races and tongues. Jerusalem is here called "Lebanon"because Lebanon is the proper home of the cedar. The "highest branch"or "topshoot"is Jeconiah, the rightful king of Jerusalem, the "young twigs"are his children and the princes carried by Nebuchadnezzar to Babylon.

Barnes: Eze 17:4

A land of traffick - The land of Babylon.

Barnes: Eze 17:5

He took also of the seed of the land - Zedekiah the king’ s uncle, not a Babylonian satrap, was made king.

Barnes: Eze 17:6

Spreading - On the ground, not trained to a pole, that it might have no other prop but Nebuchadnezzar. As a vine it was less majestic than a cedar Eze 17:3; but compare Psa 80:10.

Whose branches ... - Rather, in order that her branches should turn unto him, and that her roots should be under him.

Barnes: Eze 17:7

Another great eagle - This is the king of Egypt, mighty indeed but not like the first.

By the furrows of her plantation - From the beds, where it was planted to bring forth fruit for another, it shot forth its roots to him that he might water it. Zedekiah was courting the favor of Egypt while he owed his very position to the bounty of Assyria.

Barnes: Eze 17:9

Her spring - Rather, her growth.

Even without ... - Translate; and not with great power or with much people is it to be raised up from its roots again.

Barnes: Eze 17:17

To cast up mounts and build forts - was the business not of the relieving but of the besieging army. Translate it: when men cast up mounts and build forts to destroy many persons.

Poole: Eze 17:2

These two verses are preface to what follows in the chapter.

A riddle a dark saying, which calls for thorough consideration to understand and apply it, because the meaning is different to the sound of the words.

A parable the same thing redoubled in different words. And it is likely the prophet is commanded to use a parable, because those Eastern people were much used to and taken with this kind of discourse.

The house of Israel i.e. the remainders of the house of Israel, whether of the ten tribes, or of the two tribes.

Poole: Eze 17:3

A great eagle Nebuchadnezzar, king of Babylon, as Eze 17:12 , compared to a great eagle, king of birds, swift, strong, rapacious, and of a lofty flight.

With great wings mighty provinces on each side of his kingdom.

Long-winged his kingdom was vastly extended, as Dan 3:3 4:1 ; the greatest king then living.

Full of feathers his kingdom was very full of people.

Which had divers colours were of divers nations, languages, and manners, so that this eagle, nay be well thought to be that sort which is greatest in the kind, and best resembleth him, who was the greatest monarch in the world at that time.

Came invaded with a mighty army; he came not as a traveller to please his curiosity, but as an invader to enlarge his dominion.

Unto Lebanon either the temple built with cedars of Lebanon; or Jerusalem, the chief city of the country where this great, fruitful, and pleasant hill was; or the whole country set forth by its chiefest hill, which runs about a hundred and twenty-five miles in length, and encloseth the land of Judea on the north side.

Took took captive and carried away with him.

The highest branch the king of Judah, Jehoiachin.

Of the cedar either the royal family, or rather, the whole nation of the Jews.

Poole: Eze 17:4

Cropped off as a gardener that crops off the goodliest scions, and carrieth them away to graft on some other stock. The top; both the king of Judah, now eighteen years old, and the nobles and chief of the land.

Into a land of traffic into Babylon, which was a city of mighty trade, explained timber by being a city of merchants, and peculiarly of merchants that traded in sweet spices and odoriferous gums.

Poole: Eze 17:5

Took chose out one to be king instead of Jehoiachin.

Of the seed of the land a native, and, which is more, one of the royal family, Mattaniah, whom he called Zedekiah.

Planted it settled him on the throne of Judah.

A fruitful field a field fit for such a design, in the land of Judea. The prophet goeth on in his allusion, and explains what he meant, compares this new-made king to a willow, which grows no where so well as in a wet soil, and on banks of great waters.

Poole: Eze 17:6

It grew both the king and kingdom.

Became a spreading vine took root, grew up to a tolerable condition of riches, plenty, and prosperity.

Of low stature but never reached the height of the cedar. Nebuchadnezzar, though he made Zedekiah king, yet kept him subject and dependent.

Turned they grew and flourished, while they owned their state tributary to Babylon.

Toward him Nebuchadnezzar, as their protector, benefactor, and sovereign lord.

The roots thereof all the firmness, fruitfulness, and life of this state was in a subjection to the king of Babylon.

So thus, in this order and manner of dependence, both the Jews and their king had life, growth, and verdure. Branches; greater and stronger boughs for present strength, beauty, and fruit.

Sprigs younger and tenderer springles, as children, the hope of future times.

Poole: Eze 17:7

This is the second part of the parable.

Another great eagle i.e. the king of Egypt, whether Apries, or Hophra, or what other was his name we need not curiously inquire, it was king of Egypt, Eze 17:15 .

Great wings: see Eze 17:3 .

This vine Zedekiah, his nobles and people.

Did bend her roots towards him sought the friendship and help of the king of Egypt.

Shot forth her branches sent ambassadors, made a covenant, and trusted to the power of Egypt to defend her branches.

That he might water it that they might add to their greatness and prosperous condition, as trees grow by due and seasonable watering them.

By the furrows alluding to the manner of irrigation used in Egypt, by furrows or trenches to convey the water unto their plantations from the river Nile.

Poole: Eze 17:8

It was planted by Nebuchadnezzar, in a very hopeful condition, where it might have thrived, been fruitful, and flourished. But they, both king and people, were unthankful, and discontented, and by sinful courses sought to better themselves; they had no great or just cause to complain of Nebuchadnezzar’ s usage towards them, but out of pride, ambition, and ingratitude, joined with perjury, they revolt, and provoke God’ s wrath and Nebuchadnezzar’ s rage against them.

Poole: Eze 17:9

Say thou tell them what will be the issue of all this, and tell it to them in my name.

Shall it prosper? this vine, shall Zedekiah aud his people thrive by this? it is a question that must be resolved negatively, and with vehemency.

Shall he Nebuchadnezzar, not pull up, utterly overthrow this kingdom which he had set up, destroy the king thereof?

Cut off the fruit put to the sword and slay the children of Zedekiah and of the nobles.

Wither never be in possibility of springing, so much is threatened by the withering of the branches.

All the leaves of her spring all the promising hope they had shall vanish as the hope of a tree vanisheth, when all its buds and leaves wither in its spring.

Without great power the king of Babylon shall do this easily, and never need to employ all his power and people to do this, utterly to root up this vine.

Poole: Eze 17:10

Nay, suppose this contrivance were successful, suppose this vine were planted by the help of Egypt, could it possibly prosper? No, no.

When the east wind when the king of Babylon, which like the blasting wind conms from the north-east, shall but touch it, it will utterly wither.

In the furrows even amidst its greatest and best helps to make it flourish. This discontent, ingratitude, and treachery will occasion the utter ruin of this people.

Poole: Eze 17:12

Say now: this is the order God gives to his prophet to explain the riddle.

To the rebellious house to the house of Judah, which have been, and still are, rebellious against me, and are now entering into rebellion against Nebuchadnezzar.

Know ye not? are ye so blockish that you do not know what is meant? or are you so secure that you will not consider it, but run on your own ruin?

The king of Babylon Nebuchadnezzar, is that first great eagle with part of his power.

Jerusalem is the Lebanon which he is come to.

The king thereof the king of Israel, and his seed, and nobles are the branches and twigs cropped off, these are taken, conquered, made captives.

Led them with him judging them unfit to be trusted any more, he will, though in chains, carry them to Babylon.

Poole: Eze 17:13

Hath taken of the king’ s seed first taken Jehoiachin and his princes captives, and next taken out from amidst the royal seed Mattaniah, and advanced him to the throne in Jerusalem.

Made a covenant with him by solemn agreement, and on terms approved and accepted by Mattaniah, for performance of which terms he hath obliged himself by public promise.

An oath because Nebuchadnezzar would be secure, he made Mattaniah enter into an oath, changed his name into Zedekiah, as a fit memorial who should avenge the crime, if this captive restored should perjure himself.

The mighty the rich, honourable, valiant, wise, and who might (if rebellion ever arose among the Jews) be able to make head and do mischief against the Babylonian king.

Of the land of Judea.

Poole: Eze 17:14

So plainly and openly did Nebuchadnezzar deal with the Jews.

The kingdom the tributary kingdom, whereof Zedekiah is roitelet.

Base low in power.

Lift itself up rise up into rebellion, or be so considerable as to encourage any neighbour king to assist and confederate with them against Babylon.

That by continuing faithful, and performing the conditions of his covenant, either Nebuchadnezzar’ s, by imposing, or Zedekiah’ s, by submitting to it, and obliging himself by it, the kingdom of the Jews might continue and flourish.

Poole: Eze 17:15

But Zedekiah rebelled endeavoured to cast off the dominion of the conqueror Nebuchadnezzar, who had advanced him and obliged him.

Sending his ambassadors is called bending his roots toward the second eagle.

Egypt an old bitter enemy, and an impotent and false friend.

That they might give him horses: beside the perjury, here was a cursed trusting to an arm of flesh, of which Isa 31:1 .

Much people Zedekiah had not men to set upon his hired horses; Egypt must help here too. How sottishly doth this unhappy Zedekiah act to run himself on the charge and hazard of a new war, in which, whoever is the gainer, he and his are sure to be the losers!

Shall he prosper? see Eze 17:9,10 . Can it be likely vengeance should not overtake such ingratitude? Can perjury be the way for any man’ s deliverance? Can such notorious sinning end in any thing but misery?

Poole: Eze 17:16

As sure as I am God, and live, I will punish this perjury: and here is a particular account of the punishment.

In the place Babylon. The king; Nebuchadnezzar.

Made him king Zedekiah.

Whose oath the oath Nebuchadnezzar imposed.

He despised contemptuously, without any just cause given; and therefore this perfidious prince could never expect more favour, but must in reason fear the greatest severities. Under this fear Zedekiah shall spend the rest of his days. He shall rather be always dying, for though he lived a natural life, yet it was in such sadness, it is more properly styled a dying; in blindness, under the memorial of the most afflictlye sight, the murder of his children, which was the last thing his eye ever beheld.

Poole: Eze 17:17

Let his army be made up of ever so many well-disciplined soldiers, if as many as the Egyptian can vainly promise, or the Jews more vainly hope. Great company possibly may refer to the multitudes which usually attended the march of armies, or else it is a doubling the thing in doubled words.

Make for him: if Zedekiah be the person, as our version carrieth it, it foretells the unprofitableness of the Egyptian army, that shall not do him any kindness. If Nebuchadnezzar be intended, as the version which renders the Hebrew particle against, then it foretells the little hurt that the Egyptians shall do to Nebuchadnezzar.

By casting up mounts when Nebuchadnezzar shall with so much speed and skill east up forts and build mounts, wooden castles, to annoy Jerusalem, secure his own forces, and terrify the Egyptian king from the difficulty of raising the siege, which could not be done without expense of much blood.

To cut off many persons of the besieged in Jerusalem, and of the Egyptians, if they attempt to raise the siege; this sense it bears in the French version.

Poole: Eze 17:18

This verse gives us the reason of this unhappy enterprise, which is summed up in wilful, presumptuous, and most unparalleled perjury. Zedekiah

had given his hand a solemn confirming of the oath, or covenant, and it implies the voluntary act of Zedekiah in swearing, which makes the perjury so much the fouler.

All these things too bad to be named, and most unbecoming any one that was a beneficiary, and had so much from the bounty of one that was not obliged to do any thing for him.

Poole: Eze 17:19

As I live: see Eze 16:48 .

Mine oath made in my name, and of which I am both witness and avenger.

Hath despised: see Eze 16:59 17:18 .

I will recompense I will punish, as it deserveth, and it shall appear by the punishment that my hand doth execute it.

Upon his own head it is probable some courtiers might advise to it, but this will not excuse Zedekiah, his perjury was his own act; and on his own head, as I charge, so I will punish it.

Poole: Eze 17:20

See Eze 12:13 , where the former part of this verse is word for word. Plead with him ; or, be judged with him, i.e. the heathen shall both see what I do against this man, they shall consider why I do so, and be judge whether I do more than this perjured king deserves; or, I will punish him with continued punishments from my own hand, or by the hand of Nebuchadnezzar, suitable to the greatness of his trespass against me.

Against me: falsehoods to men in breaking oaths and covenants are in a high degree trespasses against God.

Haydock: Eze 17:2

Riddle. Thus the prophets and Christ often delivered their doctrine. (Calmet)

Haydock: Eze 17:3

A large eagle. Nabuchodonosor, king of Babylon. (Challoner) ---

The multitude of his subjects, and his rapid and cruel conquests, are designated. (Calmet) ---

He spoils the vineyard of Jerusalem, notwithstanding the Jews had applied to another eagle, the king of Egypt, ver. 12. (Worthington) ---

Libanus. That is, Jerusalem; (Challoner) or invaded the country, (Calmet) entering by Libanus. (Haydock) ---

Cedar. King Jechonias (Challoner) and his nobles, (4 Kings xxiv. 11.) with the most precious effects.

Haydock: Eze 17:4

Twigs. The young king and his officers, who had scarcely got established. (Calmet) ---

Chanaan. This name, which signifies traffic, is not taken here for Palestine, but for Chaldea; and the city of merchants here mentioned is Babylon. (Challoner) ---

It was so corrupt as to deserve this appellation, as Rome was afterwards styled Babylon. Its situation was very favourable to traffic, and its dominions were very extensive. (Calmet)

Haydock: Eze 17:5

Land. Sedecias, whom he made king. (Challoner) ---

He was brother of the dethroned king, and have every prospect of reigning long, if he had proved faithful. (Calmet)

Haydock: Eze 17:6

Towards him. Nabuchodonosor, to whom Sedecias swore allegiance. (Challoner) ---

Literally, "to it," eam, the eagle. (Haydock) ---

The dominions of Sedecias were extensive, but weak, and dependant on a foreign king.

Haydock: Eze 17:7

Eagle. The king of Egypt, (Challoner) Vaphres, who came at the request of Sedecias, to oppose the Chaldeans, but was routed; and they returned to the siege of Jerusalem, Jeremias xxxvii. 4. ---

Plantation, as the waters of the Nile were conducted to different parts by ditches, Deuteronomy xi. 10.

Haydock: Eze 17:9

Prosper. Will God countenance perfidy? (Calmet) ---

"Faith must be kept even with enemies." (St. Jerome) ---

Arm. The conquest did not cost the Chaldeans much. Sedecias fled by night, but was soon taken, 4 Kings xxv. 6. (Calmet)

Haydock: Eze 17:12

Shall, or, "hath taken," &c., (Challoner) as also (ver. 13.) Sedecias was seized five years after, chap. viii. 1. Jechonias, the princes, mighty warriors, (ver. 13.) and expert artists, had been taken away six years before, with the prophet. Protestants, "is come,...and hath taken," &c. (Haydock)

Haydock: Eze 17:16

Die. He had sworn fidelity, and was justly punished, dying blind, and in prison, chap. xii. (Worthington)

Haydock: Eze 17:17

Souls. Some refer this to Pharao; others to the enemy. The former did not attempt to surround the besiegers, but after losing a battle retired, chap. xxx. 21. (Calmet)

Haydock: Eze 17:18

Hand. Swearing perhaps to both (Haydock) the Egyptian and to the Chaldean monarch.

Haydock: Eze 17:20

Net. Chap. xii. 13. (Calmet) ---

Judge, punish. (Haydock) ---

His sentence was pronounced at Reblatha, 4 Kings xxv. 7. (Calmet)

Gill: Eze 17:1

And the word of the Lord came unto me, saying. After the prophet had been sent to charge the Jews with breaking the covenant with God, he is sent to rebuke and threaten them for breaking covenant with men, even with the king of Babylon; by whom they were in part carried into captivity, and another part remained in the land, as will be hereafter seen.

Gill: Eze 17:2

Son of man, put forth a riddle,.... A dark saying, but a smart one: "whet a whetting" ^k, as in the Hebrew; something at first sight difficult to be understood, yet amusing and entertaining; and, when solved, very useful and instructive:

and speak a parable unto the house of Israel; or, "concerning the house of Israel" ^l; as the Targum and Syriac version; something relating to them, and what would aptly describe and represent their case; for the prophet was bid to take such a method, not to hide things from them, but rather the more strongly to represent them to them; seeing hereby their attention would be excited, and things would be more fixed in their memories, and they would be put upon studying the meaning of them; and when explained to them, and understood, which was quickly done, they might be the more affected with them.

Gill: Eze 17:3

And say, thus saith the Lord God,.... The riddle is not the prophet's, nor the parable his, but the Lord God's; and exceeding beautiful and apt it is, to signify the things designed by it; the wisdom of God is greatly displayed in it:

a great eagle; which is Nebuchadnezzar king of Babylon, as it is explained, Eze 17:12; who is compared to an eagle for his power and authority, that being the king of birds, and for his swiftness and voracity in conquering and subduing kingdoms; see Jer 48:40;

with great wings; so the Babylonish monarchy is signified by a lion with eagle's wings, Dan 7:4; and the two parts of the Roman empire, into which it was divided at the death of Theodosius, are called two wings of a great eagle, Rev 12:14; and so here it may denote the large kingdoms and provinces which belonged to the Babylonian monarchy; see Est 1:1;

longwinged; or having a "long member" ^m; meaning the body of the wing, which was long; and so, as the wings spread, may signify the breadth of his dominion, this the length of them, and both their extensiveness:

full of feathers; of cities, towns, people, armies, wealth, and riches:

which had divers colours; or an "embroidery" ⁿ; like that of the weaver, only needle work, consisting of various colours; and so it alludes to such eagles as are called the golden eagle, and "asterias", from their golden colour, and their being spotted like stars, and which are said to be of the largest size, as Bochart, from Aelianus ^o, observes; and may signify people of divers languages, customs, manners, and circumstances, subject to the government of the king of Babylon:

came unto Lebanon; the northern border of the land of Judea, and invaded it; where were the mountain and forest of Lebanon, famous for the cedars that grew there, from whence the whole land may here take its name, as being more apt for the allegory used: or the city of Jerusalem, where were the temple built of the cedars of Lebanon, as many of its palaces and houses also were; whither the king of Babylon came, and took it, and who came northward, as Babylon was:

and took the highest branch of the cedar; by the "cedar" is meant, either the nation in general, or the royal family in particular; and by the "highest branch" the then reigning king, Jeconiah with the princes and nobles of the land, who were taken and carried captive by Nebuchadnezzar; see 2Ki 24:14.

Gill: Eze 17:4

He cropped off the top of his young twigs,.... By which are meant the princes of the land, or the several branches of the royal family; the top of which was King Jeconiah, who was but young and tender, being but eighteen years of age when he began his reign, and this was within three months after; and who was no more able to withstand the force of the king of Babylon, than a tender twig so ravenous a bird as an eagle, 2Ki 24:8; whose superior power and strength is signified by the cropping off of a tender twig:

and carried it into a land of traffic; not into the land of Canaan, as the Septuagint, and some other versions, literally render it; but into Babylon, which was become a place of great merchandise, through the great concourse of people to it, and the large additions made to the empire:

he set it in a city of merchants; meaning the city of Babylon, perhaps in particular, as distinct from the country before mentioned: the word for "merchants" signifies "apothecaries" or "druggists" ^p; and may design such merchants as traded in sweet spices and aromatic drugs. The words may be rendered, "and brought it out of the land of Canaan" ^q; out of which Jeconiah and his nobles were carried by the king of Babylon; so the particle אל sometimes signifies "from", or "out of", as in 1Ki 8:30; and others ^r, "and in a city of merchants he set it"; in Babylon, famous for merchants; whom the Jews, being captives, were obliged to attend in a servile manner.

Gill: Eze 17:5

He took also of the seed of the land,.... Of the land of Judea, a native of it, not a stranger; not one of another country, a Babylonian; not one of his own nobles or princes, did Nebuchadnezzar, the eagle, take and set upon the throne of Judea, but one of their own, even one of the king's seed, of the blood royal, as it is explained, Eze 17:13, Mattaniah, the uncle of Jeconiah, whom the king of Babylon called Zedekiah, and made him king in his room:

and planted it in a fruitful field; in the land of Judea, and in Jerusalem the royal city:

he placed it by great waters; many people, Rev 17:15; over whom he ruled, and by whom he was supported in his royal dignity:

and set it as a willow tree; which loves moist places, and grows up thick: unless it should be rendered, "he set it with great circumspection" ^s; took a great deal of care and caution in placing him upon the throne; he made a covenant with him, took an oath of him, and hostages for the performance of it, Eze 17:13. The Targum is,

"a planted vine he set it,''

to make it agree with what follows; but the word in the Chaldee and Arabic languages signifies a kind of willow, as we render it, as Ben Melech observes ^t.

Gill: Eze 17:6

And it grew,.... King Zedekiah reigned and prospered, and the kingdom flourished under him:

and became a spreading vine of low stature; not so flourishing as it had been heretofore, in former reigns; it did not rise up to a cedar, as it had been, but was like a vine, which, though flourishing, does not rise up high, but runs upon the ground, and is dependent on something else; so the king and kingdom of Judah, though in tolerable circumstances, yet were humble and dependent on the king of Babylon:

whose branches turned towards him; the eagle, Nebuchadnezzar, to whom the people of the Jews were tributary:

and the roots thereof were under him; they were rooted and settled in their own land, yet under the power, and at the dispose, of the Babylonish monarch:

so it became a vine; a flourishing kingdom in some measure, though attended with some degree of weakness and dependence as a vine:

and brought forth branches, and shot forth sprigs; increased in people and in riches; particularly the king had many children, so that there was a prospect of a succession, and of a more flourishing estate, and a continuance of it, Jer 52:10.

Gill: Eze 17:7

There was also another great eagle,.... Hophra king of Egypt, a very powerful prince, whom Herodotus ^u calls Apries; and says he was the most happy and fortunate, after Psammitichus, of all the kings that were before; though not so mighty as the king of Babylon; therefore all the same things are not said of the one as of the other:

with great wings and many feathers: had large dominions, but not go extensive as the former, and therefore is not said to be "longwinged" as he; and had "many feathers", but not "full" of them, nor had it such a variety; he had many people, and much wealth, and a large army, but not equal to the king of Babylon:

and, behold, this vine did bend her roots towards him; Zedekiah, and the people of the Jews under him; inclined to an alliance with the king of Egypt, and gave him some private intimations of it:

and shot forth her branches towards him; sent ambassadors to acquaint him with it, Eze 17:15;

that he might water it by the furrows of her plantation; Nebuchadnezzar had planted this vine, and made furrows for the watering of it, and by his means it was become prosperous and flourishing; but Zedekiah, not content with the greatness and glory he had raised him to, sought to the king of Egypt to help him with horses and people, in order to free himself from subjection to the king of Babylon, and to increase his lustre and glory: the allusion is thought to be to the trenches and canals of the river Nile, by which the land of Egypt was watered: the words may be rendered, "out of the rivulets of her plantation" ^w which best agrees with watering.

Gill: Eze 17:8

It was planted in, a good soil, by great waters,.... As is expressed in Eze 17:5; this was done by the king of Babylon, who had raised Zedekiah from a low estate to a high one, and set him on the throne of Judah, over many people; and put him in such a condition, and in such circumstances, that he and his people might have been very happy, could they have been content:, for his view was,

that he might bring forth branches, and that it might bear fruit, that it might be a goodly vine; that he and his people might grow numerous and rich, and be a prosperous and flourishing kingdom; this is mentioned to aggravate the ingratitude of Zedekiah, and the people of the Jews, in rebelling against the king of Babylon, who had used them well, and of whom they had no reason to complain.

Gill: Eze 17:9

Say thou, thus saith the Lord God,.... Tell Zedekiah and his people, in the name of the Lord, what will be the issue of his ingratitude and treachery to the king of Babylon, and his vain confidence in the king of Egypt:

shall it prosper? the vine, the kingdom of Judah, and Zedekiah the king of it; can it be thought that prosperity will attend such conduct as this? was is it ever known that persons guilty of such vices ever succeeded?

shall he not pull up the roots thereof; the first eagle, Nebuchadnezzar, being provoked by the rebellion of the king of Judah and his people; will he not come against them, and utterly destroy them, and root them up from being a people and a nation?

and cut off the fruit thereof, that it wither? the sons of the king, and of the nobles, and people of the land; so that the kingdom shall be ruined, and no hope left of its ever being restored again; which is the case of a vine when withered:

it shall wither in all the leaves of her spring; whereas it had been a springtime with this vine, under the influence of the king of Babylon, its leaves were green and flourishing; but now should wither, not as leaves do in autumn, which is to be expected, but in spring, which must be fatal; signifying, that in the midst of their prosperity, and when there was the greatest hope and expectation of a continuance and increase of it, utter ruin should come upon them:

even without great power or many people to pluck it up by the roots thereof; signifying with what ease the king of Babylon would take Jerusalem, and the land of Judea, its king and its princes, and utterly destroy them; he would have no need of a large army, or to employ all his forces, a few, were sufficient to do it; even as it does not require many hands to pluck up, a vine by the roots, a single person is equal to it.

Gill: Eze 17:10

Yea, behold, being planted,.... Supposing it ever so well planted, as first by Nebuchadnezzar; and still put into a better condition by the assistance of the king of Egypt, as was imagined:

shall it prosper? it shall not; their own strength, with the help of the king of Egypt, will not be able to protect them from the rage of the king of Babylon:

shall it not utterly wither, when the east wind toucheth it? which is very hurtful to vines, and by which is meant the Chaldean army; for Babylon, as Kimchi observes, lay northeast of the land of Israel; and it signifies how easily the destruction would be brought about, it would be only a touch of the east wind, and this vine would wither away atones:

it shall wither in the furrows where it grew; notwithstanding its being watered by Egypt, or the help and assistance that could afford it; or amidst all its prosperity, and the means of it, and the springing growing hope it had; or in the very country itself where it had been planted, and had flourished; Zedekiah and his princes were taken in the plains of Jericho, and his children and princes were put to death in Riblah, Jer 52:8.

Gill: Eze 17:11

Moreover the word of the Lord came unto me, saying. Here follows the explanation of the above riddle and parable, which the prophet from the Lord had orders to deliver.

Gill: Eze 17:12

Say now to the rebellious house,.... It had been a rebellious house to God, and to his prophets, before; see Eze 2:5 and See Gill on Eze 2:5; and now, besides this was rebellious to the king of Babylon, to whom they were in some measure subject, Eze 17:15;

know ye not what these things mean? the riddle and parable concerning the two eagles and the vine; suggesting that they must be very inattentive, and very stupid, if they did not know the meaning of them; for though the things intended were delivered in an enigmatical and parabolical way, yet they were easily to be understood by all that know the affairs of the Jewish nation; being things that were lately transacted there, and were obvious to everyone's view; but if they were so stupid and blockish as not to understand them, the prophet had the following order, to explain them to them:

tell them, behold, the king of Babylon is come to Jerusalem; so that Nebuchadnezzar king of Babylon is meant by the first "eagle", and the land of Judea, and particularly Jerusalem, by Lebanon, it came unto, Eze 17:3. The Septuagint, Syriac, and Arabic versions, read this and the following verses in the future; as if these were things that were yet to come to pass, whereas they are related as things already done; and so the Targum renders all in the past sense, as the history of them requires it should:

and hath taken the king thereof, and the princes thereof, and led them with him to Babylon; the king of Judea, and the princes of it; Jeconiah and his nobles, who had been carried captive into Babylon by Nebuchadnezzar; for Ezekiel was among these captives, Eze 1:2; see 2Ki 24:12; so that it appears that by the "twigs" of the cedar the princes of the land are designed; and by the "top" of them King Jeconiah; and by "the land of traffic" the land of Chaldea; and by the "city of merchants" the city of Babylon, Eze 17:4; whither they were carried.

Gill: Eze 17:13

And hath taken of the king's seed,.... One of the royal family, signified by the seed of the land, Eze 17:5. Mattaniah, son of King Josiah, and uncle to King Jeconiah; whom Nebuchadnezzar took and made king of Judea, and called him Zedekiah, which signifies the "justice of the Lord": to put him in mind of doing justly, by observing the covenant and oath after mentioned, or that he must expect vengeance:

and made a covenant with him, and hath taken an oath of him; he gave him the throne and kingdom upon certain conditions to be performed, and for the perform once of which he made him swear by the God of Israel; see 2Ch 36:13;

he hath also taken the mighty of the land: or, "the rams of the land" ^x; the principal men of it for wisdom, riches, and valour, the princes and nobles of it; which he did, as to weaken the nation, that it might not be so capable of rebelling against him, so to be hostages for the performance of the covenant entered into; and this is meant by planting the seed with circumspection, Eze 17:5.

Gill: Eze 17:14

That the kingdom might be base,.... Low or humble; its king but a viceroy, a tributary to the king of Babylon; and the subjects obliged to a tax, payable to him; and this is intended by the vine being of "low stature", Eze 17:6;

that it might not lift up itself; above other neighbouring kingdoms and states; and particularly that it might not rebel against Nebuchadnezzar, but be kept in a dependence on him, and subjection to him:

but that by keeping of his covenant it might stand; continue a kingdom, and Zedekiah king of it; so that it was for their good that such a covenant was made, and it was their interest to keep it; for, had it not been made, it would have ceased to have been a kingdom, and would have become a province of the Babylonian monarchy, and have been put under the government of one of Nebuchadnezzar's princes or captains; and, should they break it, would endanger the ruin of their state, as the event showed. In the Hebrew text it is, "to keep his covenant, to make it stand"; or, "to stand to it" ^y; that is, as it should seem, to make the covenant stand firm. The Targum is,

"that it might keep his covenant, and serve him;''

Nebuchadnezzar.

Gill: Eze 17:15

But he rebelled against him,.... Zedekiah rebelled against the king of Babylon, broke the covenant he entered into, and violated his oath:

in sending his ambassadors into Egypt; to form an alliance with the king of it, and obtain help from him to break off the Babylonian yoke; this is signified by the vine "bending its roots, and shooting forth its branches towards another great eagle", the king of Egypt, Eze 17:7;

that they might give him horses and much people; with both which Egypt abounded, 1Ki 10:28; but in Judea there was a scarcity, as of horses, so of men, by means of the multitude of captives which the king of Babylon had carried away; wherefore Zedekiah sent to Egypt for both, for recruits of men; and for horses to form a cavalry, to free himself from the king of Babylon, and defend himself and people against him:

shall he prosper? shall he escape that doeth such things? that is guilty of breaking an express law of God, which forbids the kings of Israel multiplying horses, and sending to Egypt for them, Deu 17:16; and placing confidence in an arm of flesh, Isa 31:1; and of such base ingratitude to the king of Babylon, who had set him upon the throne, and put him in a comfortable and flourishing condition:

or shall he break the covenant, and be delivered? shall one guilty, as of the other crimes, so of breach of covenant, and of perjury, escape the vengeance of God and man? he shall not.

Gill: Eze 17:16

As I live, saith the Lord God,.... This is the form of an oath, as Kimchi and Ben Melech observe; the Lord swears, in his wrath, by himself, by his life; this shows how much he resented, what Zedekiah had done, and how sure and certain his ruin was:

surely in the place where the king dwelleth that made him king; in Babylon, where Nebuchadnezzar dwelt, that made Zedekiah king of Judah; which is mentioned, to point out the ingratitude of that prince to the king of Babylon:

whose oath he despised, whose covenant he broke; the oath of fealty and, allegiance, which Zedekiah took to Nebuchadnezzar; and the covenant entered into between them, by which the former held the kingdom of Judea of the latter: the oath he made light of, though solemn, one made by the God of Israel; and the covenant he broke, though ratified by an oath; in which things were given to him he could not claim, at least possess, but by the courtesy of the conqueror; these sins were displeasing to God: oaths and covenants, though made with conquerors, and with Heathen princes, are to be kept:

even with him; that is, with Nebuchadnezzar:

in the midst of Babylon he shall die; when first taken he was had to Riblah, and there his eyes were put out; and after that he was carried to Babylon, and put in prison, and there died, Jer 52:9.

Gill: Eze 17:17

Neither shall Pharaoh, with his mighty army and great company,

make for him in the war,.... The king of Egypt, to whom Zedekiah applied for horses and men to help him; though he should come with a great army, and a large multitude of people, yet should be of no use to Zedekiah, nor do any hurt to Nebuchadnezzar, or hinder him from taking Jerusalem:

by casting up mounts, and building forts, to cut off many persons; that is, when Nebuchadnezzar should besiege Jerusalem, and raise mounts, and build fortifications, in order to take the city, and destroy its inhabitants; as he did, Jer 52:4; the Egyptian army should not be able to hinder him going on with the siege, and taking the city; for though the siege was broke up for a time, upon the approach of Pharaoh's army, yet Nebuchadnezzar, having conquered the Egyptians, returned again to the siege of Jerusalem, and took it; see Jer 37:5.

Gill: Eze 17:18

Seeing he despised the oath, by breaking the covenant,.... This is repeated again, to show the heinousness of the sin Zedekiah had been guilty of, and what was the cause of his ruin:

when, lo, he had given his hand; to the king of Babylon, to testify his hearty agreement with him, and that he might depend upon the oath and covenant being sacredly observed by him. This was a rite for custom frequently and early used in different nations, when covenants and agreements were entered into; we find it used in the times of Homer ^z; and among the Romans. When Antoninus, Lepidus, and Octavius made peace, the historian says ^a, they joined their hands together. Virgil ^b speaks of the same ceremony used by Anchises to Achaemenides, for confirmation of friendship. Though some understand this of his giving the hand to Pharaoh king of Egypt, and entering into an alliance with him, and broke the covenant and oath made to the king of Babylon; and so the Targum,

"and, lo, he stretched out his hand to Pharaoh:''

and hath done all these things; been guilty of such and so many crimes, as ingratitude, perjury, covenant breaking, and vain confidence:

he shall not escape; divine vengeance, just and proper punishment for his sins.

Gill: Eze 17:19

Therefore thus saith the Lord God, as I live,.... A repetition of the oath of God as before, expressing his indignation at the king of Judah, and the certainty of his ruin:

surely mine oath that he hath despised, and my covenant that he hath broken; the Lord calls it his oath, because it was made and taken in his name, 2Ch 36:13; and his covenant, because it was agreeable to his will, and was made in his sight, and he was solemnly appealed to at the making of it; all which were an aggravation of Zedekiah's sin in violating them, and made his punishment the heavier:

even it will I recompense upon his own head; he shall personally bear the punishment due to such crimes. The Targum is,

"I will revenge his way upon his head.''

Jarchi thinks this refers to the putting out of his eyes; and Kimchi takes notice of the same sense.

Gill: Eze 17:20

And I will spread my net upon him, and he shall be taken in my snare,.... See Gill on Eze 12:13; where the same words are used, and of the same person:

and I will bring him to Babylon; though, as it is said in the place referred to, he should not see it, his eyes being put out before he was brought thither:

and I will plead with him there for his trespass that he hath trespassed against me; for though it was breaking covenant and oath with a Heathen prince, yet it was a trespass against God, in whose name they were made; and his being laid in prison at Babylon, and kept there to the time of his death, was the Lord's pleading with him, and judging of him; it was a reproof for his sins, and a condemnation of him and them.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 17:2

¹ sn The verb occurs elsewhere in the OT only in Judg 14:12-19, where Samson supplies a riddle.

NET Notes: Eze 17:3

¹ tn The parable assumes the defection of Zedekiah to Egypt and his rejection of Babylonian lordship.

² sn The great eagle symbolizes Nebuchadnezzar (17:12).

³ tn Hebrew has two words for wings; it is unknown whether they are fully synonymous or whether one term distinguishes a particular part of the wing such as the wing coverts (nearest the shoulder), secondaries (mid-feathers of the wing) or primaries (last and longest section of the wing).

⁴ tn This term was used in 16:10, 13, and 18 of embroidered cloth.

⁵ sn In the parable Lebanon apparently refers to Jerusalem (17:12).

NET Notes: Eze 17:5

¹ tn Heb “took of the seed of the land.” For the vine imagery, “seedling” is a better translation, though in its subsequent interpretation the “seed” refers to Zedekiah through its common application to offspring.

² tn Heb “a field for seed.”

NET Notes: Eze 17:6

¹ tn Heb “short of stature.”

² tn That is, the eagle.

³ tn Or “him,” i.e., the eagle.

NET Notes: Eze 17:7

¹ sn The phrase another great eagle refers to Pharaoh Hophra.

NET Notes: Eze 17:9

¹ tn The Hebrew root occurs only here in the OT and appears to have the meaning of “strip off.” In application to fruit the meaning may be “cause to rot.”

² tn Heb “all the טַרְפֵּי (tarpey) of branches.” The word טַרְפֵּי occurs only here in the Bible; its precise meaning is uncertain.

³ tn Or “there will be no strong arm or large army when it is pulled up by the roots.”

NET Notes: Eze 17:12

¹ tn The words “of Israel” are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.

sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

² sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Eze 17:13

¹ tn Or “descendants”; Heb “seed” (cf. v. 5).

² tn Heb “caused him to enter into an oath.”

NET Notes: Eze 17:15

¹ tn Heb “he”; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.

² tn Heb “him”; the referent (the king of Babylon) has been specified in the translation for clarity.

NET Notes: Eze 17:16

¹ tn Heb “place.”

NET Notes: Eze 17:17

¹ tn Heb “deal with” or “work with.”

NET Notes: Eze 17:18

¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.

² sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).

NET Notes: Eze 17:19

¹ tn Heb “place it on his head.”

Geneva Bible: Eze 17:3

And say, Thus saith the Lord GOD; A great ^{( a )} eagle with great wings, longwinged, full of feathers, which had various colours, came to Lebanon, and took the highest branch of the cedar:

^{( a )} That is, Nebuchadnezzar who had great power, riches and many countries under him, will come to Jerusalem and take away Jeconiah the king, as in (Eze 17:12).

Geneva Bible: Eze 17:4

He cropped off the top of its young twigs, and carried it into a land of ^{( b )} trade; he set it in a city of merchants.

^{( b )} Meaning to Babylon.

Geneva Bible: Eze 17:5

He took also of the ^{( c )} seed of the land, and planted it in a fruitful field; he placed [it] by great waters, [and] set it [as] a willow tree.

^{( c )} That is, Zedekiah who was of the king's blood and was left at Jerusalem and made king instead of Jeconiah, (2Ki 24:17; Jer 37:1).

Geneva Bible: Eze 17:6

And it grew, and became ^{( d )} a spreading vine of ^{( e )} low stature, whose branches turned toward him, and its roots were under him: so it became a vine, and brought forth branches, and shot forth sprigs.

^{( d )} This was Zedekiah's kingdom.

^{( e )} That is, might not have power to rebel against Babylon, as in (Eze 17:14).

Geneva Bible: Eze 17:7

There was also ^{( f )} 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.

^{( f )} Meaning, the king of Egypt from whom Zedekiah sought comfort against Nebuchadnezzar.

Geneva Bible: Eze 17:8

It was planted in a good soil by great ^{( g )} waters, that it might bring forth branches, and that it might bear fruit, that it might be a well favoured vine.

^{( g )} They thought to be moistened by the waters of the Nile.

Geneva Bible: Eze 17:9

Say thou, Thus saith the Lord GOD; Shall it prosper? shall ^{( h )} he not pull up its roots, and cut off its fruit, that it may wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by its roots.

^{( h )} Shall not Nebuchadnezzar destroy it?

Geneva Bible: Eze 17:10

Yea, behold, [being] planted, shall it prosper? shall it not utterly wither, ^{( i )} when the east wind toucheth it? it shall wither in the furrows where it grew.

^{( i )} By this dry wind he means the Babylonians.

Geneva Bible: Eze 17:12

Say now to the rebellious house, Know ye not what these [things mean]? tell [them], Behold, the king of Babylon hath come to Jerusalem, and hath taken ^{( k )} its king, and its princes, and led them with him to Babylon;

^{( k )} That is, Jeconiah, (2Ki 24:15).

Geneva Bible: Eze 17:13

And hath taken of the king's seed, and made a covenant with him, and hath taken ^{( l )} an oath from him: he hath also taken the mighty of the land:

^{( l )} For his subjection and obedience.

Geneva Bible: Eze 17:18

Seeing he despised the oath by breaking the covenant, when, lo, he had given ^{( m )} his hand, and hath done all these [things], he shall not escape.

^{( m )} Because he took the name of God in vain, and broke his oath which he had confirmed by giving his hand: therefore the prophet declares that God would not permit such perjury and infidelity to escape punishment.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 17:1-24

1 Under the parable of two eagles and a vine,

11 is shewn God's judgment upon Jerusalem for revolting from Babylon to Egypt.

22 God promises to plant the cedar of the Gospel.

MHCC: Eze 17:1-10

Mighty conquerors are aptly likened to birds or beasts of prey, but their destructive passions are overruled to forward God's designs. Those who depart from God, only vary their crimes by changing one carnal confidence for another, and never will prosper.

MHCC: Eze 17:11-21

The parable is explained, and the particulars of the history of the Jewish nation at that time may be traced. Zedekiah had been ungrateful to his benefactor, which is a sin against God. In every solemn oath, God is appealed to as a witness of the sincerity of him that swears. Truth is a debt owing to all men. If the professors of the true religion deal treacherously with those of a false religion, their profession makes their sin the worse; and God will the more surely and severely punish it. The Lord will not hold those guiltless who take his name in vain; and no man shall escape the righteous judgment of God who dies under unrepented guilt.

Matthew Henry: Eze 17:1-21

We must take all these verses together, that we may have the parable and the explanation of it at one view before us, because they will illustrate one another. 1. The prophet is appointed to put forth a riddle to the house of Israel (Eze 17:2), not to puzzle them, as Samson's riddle was put forth to the Philistines, not to hide the mind of God from them in obscurity, or to leave them in uncertainty about it, one advancing one conjecture and another another, as is usual in expounding riddles; no, he is immediately to tell them the meaning of it. Let him that speaks in an unknown tongue pray that he may interpret, 1Co 14:13. But he must deliver this message in a riddle or parable that they might take the more notice of it, might be the more affected with it themselves, and might the better remember it and tell it to others. For these reasons God often used similitudes by his servants the prophets, and Christ himself opened his mouth in parables. Riddles and parables are used for an amusement to ourselves and an entertainment to our friends. The prophet must make use of these to see if in this dress the things of God might find acceptance, and insinuate themselves into the minds of a careless people. Note, Ministers should study to find out acceptable words, and try various methods to do good; and, as far as they have reason to think will be for edification, should both bring that which is familiar into their preaching and their preaching too into their familiar discourse, that there may not be so vast a dissimilitude as with some there is between what they say in the pulpit and what they say out. 2. He is appointed to expound this riddle to the rebellious house, Eze 17:12. Though being rebellious they might justly have been left in ignorance, to see and hear and not perceive, yet the thing shall be explained to them: Know you not what these things mean? Those that knew the story, and what was now in agitation, might make a shrewd guess at the meaning of this riddle, but, that they might be left without excuse, he is to give it to them in plain terms, stripped of the metaphor. But the enigma was first propounded for them to study on awhile, and to send to their friends at Jerusalem, that they might enquire after and expect the solution of it some time after.

Let us now see what the matter of this message is.

I. Nebuchadnezzar had some time ago carried off Jehoiachin, the same that was called Jeconiah, when he was but eighteen years of age and had reigned in Jerusalem but three months, him and his princes and great men, and had brought them captives to Babylon, 2Ki 24:12. This in the parable is represented by an eagle's cropping the top and tender branch of a cedar, and carrying it into a land of traffic, a city of merchants (Eze 17:3, Eze 17:4), which is explained Eze 17:12. The king of Babylon took the king of Jerusalem, who was no more able to resist him than a young twig of a tree is to contend with the strongest bird of prey, that easily crops it off, perhaps towards the making of her nest. Nebuchadnezzar, in Daniel's vision, is a lion, the king of beasts (Dan 7:4); there he has eagle's wings, so swift were his motions, so speedy were his conquests. Here, in this parable, he is an eagle, the king of birds, a great eagle, that lives upon spoil and rapine, whose young ones suck up blood, Job 39:30. His dominion extends itself far and wide, like the great and long wings of an eagle; the people are numerous, for it is full of feathers; the court is splendid, for it has divers colours, which look like embroidering, as the word is. Jerusalem is Lebanon, a forest of houses, and very pleasant. The royal family is the cedar; Jehoiachin is the top branch, the top of the young twigs, which he crops off. Babylon is the land of traffic and city of merchants where it is set. And the king of Judah, being of the house of David, will think himself much degraded and disgraced to be lodged among tradesmen; but he must make the best of it.

II. When he carried him to Babylon he made his uncle Zedekiah king in his room, Eze 17:5, Eze 17:6. His name was Mattaniah - the gift of the Lord, which Nebuchadnezzar changed into Zedekiah - the justice of the Lord, to remind him to be just like the God he called his, for fear of his justice. This was one of the seed of the land, a native, not a foreigner, not one of his Babylonian princes; he was planted in a fruitful field, for so Jerusalem as yet was; he placed it by great waters, where it would be likely to grow, like a willow-tree, which grows quickly, and grows best in moist ground, but is never designed nor expected to be a stately tree. He set it with care and circumspection (so some read it); he wisely provided that it might grow, but that it might not grow too big. He took of the king's seed (so it is explained, Eze 17:13) and made a covenant with him that he should have the kingdom, and enjoy the regal power and dignity, provided he held it as his vassal, dependent on him and accountable to him. He took an oath of him, made him swear allegiance to him, swear by his own God, the God of Israel, that he would be a faithful tributary to him, 2Ch 36:13. He also took away the mighty of the land, the chief of the men of war, partly as hostages for the performance of the covenant, and partly that, the land being thereby weakened, the king might be the less able, and therefore the less in temptation, to break his league. What he designed we are told (Eze 17:14): That the kingdom might be base, in respect both of honour and strength, might neither be a rival with its powerful neighbours, nor a terror to its feeble ones, as it had been, that it might not left up itself to vie with the kingdom of Babylon, or to bear down any of the petty states that were in subjection to it. But yet he designed that by the keeping of this covenant it might stand, and continue a kingdom. Hereby the pride and ambition of that haughty potentate would be gratified, who aimed to be like the Most High (Isa 14:14), to have all about him subject to him. Now see here, 1. How sad a change sin made with the royal family of Judah. Time was when all the nations about were tributaries to that; now that has not only lost its dominion over other nations, but has itself become a tributary. How has the gold become dim! Nations by sin sell their liberty, and princes their dignity, and profane their crowns by casting them to the ground. 2. How wisely Zedekiah did for himself in accepting these terms, though they were dishonourable, when necessity brought him to it. A man may live very comfortably and contentedly, though he cannot bear a part, and make a figure, as formerly. A kingdom may stand firmly and safely, though it do not stand so high as it has sometimes done; and so may a family.

III. Zedekiah, while he continued faithful to the king of Babylon, did very well, and, if he would but have reformed his kingdom, and returned to God and his duty, he would have done better, and by that means might soon have recovered his former dignity, Eze 17:6. This plant grew, and though it was set as a willow-tree, and little account was made of it, yet it became a spreading vine of low stature, a great blessing to his own country, and his fruits made glad their hearts; and it is better to be a spreading vine of low stature than a lofty cedar of no use. Nebuchadnezzar was pleased, for the branches turned towards him, and rested on him as the vine on the wall, and he had his share of the fruits of this vine; the roots thereof too were under him, and at his disposal. The Jews had reason to be pleased, for they sat under their own vine, which brought forth branches, and shot forth sprigs, and looked pleasant and promising. See how gradually the judgments of God came upon this provoking people, how God gave them respite and so gave them space to repent. He made their kingdom base, to try if that would humble them, before he made it no kingdom; yet left it easy for them, to try if that would win upon them to return to him, that the troubles threatened might be prevented.

IV. Zedekiah knew not when he was well off, but grew impatient of the disgrace of being a tributary to the king of Babylon, and, to get clear of it, entered into a private league with the king of Egypt. He had no reason to complain that the king of Babylon put any new hardships upon him or improved his advantages against him, that he oppressed or impoverished his country, for, as the prophet had said before (Eze 17:6) to aggravate his treachery, he shows again (Eze 17:8) what a fair way he was in to be considerable: He was planted in a good soil by great waters; his family was likely enough to be built up, and his exchequer to be filled, in a little time, so that, if he had dealt faithfully, he might have been a goodly vine. But there was another great eagle that he had an affection for, and put a confidence in, and that was the king of Egypt, Eze 17:7. Those two great potentates, the kings of Babylon and Egypt, were but two great eagles, birds of prey. This great eagle of Egypt is said to have great wings, but not to be long-winged as the king of Babylon, because, though the kingdom of Egypt was strong, yet it was not of such a vast extent as that of Babylon was. The great eagle is said to have many feathers, much wealth and many soldiers, which he depended upon as a substantial defence, but which really were no more than so may feathers. Zedekiah, promising himself liberty, made himself a vassal to the king of Egypt, foolishly expecting ease by changing his master. Now this vine did secretly and under-hand bend her roots towards the king of Egypt, that great eagle, and after awhile did openly shoot forth her branches towards him, give him an intimation how much she coveted an alliance with him, that he might water it by the furrows of her plantation, whereas it was planted by great waters, and did not need any assistance from him. This is expounded, Eze 17:15. Zedekiah rebelled against the king of Babylon in sending his ambassadors into Egypt, that they might give him horses and much people, to enable him to contend with the king of Babylon. See what a change sin had made with the people of God! God promised that they should be a numerous people, as the sand of the sea; yet now, if their king had occasion for much people, he must send to Egypt for them, they being for sin diminished and brought low, Psa 107:39. See also the folly of fretful discontented spirits, that ruin themselves by striving to better themselves, whereas they might be easy and happy enough if they would but make the best of that which is.

V. God here threatens Zedekiah with the utter destruction of him and his kingdom, and, in displeasure against him, passes that doom upon him for his treacherous revolt from the king of Babylon. This is represented in the parable (Eze 17:9, Eze 17:19) by the plucking up of this vine by the roots, the cutting off of the fruit, and the withering of the leaves, the leaves of her spring, when they are in their greenness (Job 8:12), before they begin in autumn to wither of themselves. The project shall be blasted; it shall utterly wither. The affairs of this perfidious prince shall be ruined past retrieve; as a vine when the east wind blasts it, so that it shall be fit for nothing but the fire (as we had it in that parable, Eze 15:4), it shall wither even in the furrows where it grew, though they were ever so well watered. It shall be destroyed without great power or many people to pluck it up; for what need is there of raising the militia to pluck up a vine? Note, God can bring great things to pass without much ado. He needs not great power and many people to effect his purposes; a handful will serve if he pleases. He can without any difficulty ruin a sinful king and kingdom, and make no more of it than we do of rooting up a tree that cumbers the ground. In the explanation of the parable the sentence is very largely recorded: Shall be prosper? Eze 17:15. Can he expect to do ill and fare well? Nay, shall he that does such wicked things escape? Shall he break the covenant, and be delivered from that vengeance which is the just punishment of his treachery? No; can he expect to do ill and not suffer ill? Let him hear his doom.

1. It is ratified by the oath of God (Eze 17:16): As I live, saith the Lord God, he shall die for it. This intimates how highly God resented the crime, and how sure and severe the punishment of it would be. God swears in his wrath, as he did Psa 95:11. Note, As God's promises are confirmed with an oath, for comfort to the saints, so are his threatenings, for terror to the wicked. As sure as God lives and is happy (I may add, and as long), so sure, so long, shall impenitent sinners die and be miserable.

2. It is justified by the heinousness of the crime he had been guilty of. (1.) He had been very ungrateful to his benefactor, who had made him king, and undertook to protect him, had made him a prince when he might as easily have made him a prisoner. Note, It is a sin against God to be unkind to our friends and to lift up the heel against those that have helped to raise us. (2.) He had been very false to him whom he had covenanted with. This is mostly insisted on: He despised the oath. When his conscience or friends reminded him of it he made a jest of it, put on a daring resolution, and broke it, Eze 17:15, Eze 17:16, Eze 17:18, Eze 17:19. He broke through it, and took a pride in making nothing of it, as a great tyrant in our own day, whose maxim (they say) it is, That princes ought not to be slaves to their word any further than it is for their interest. That which aggravated Zedekiah's perfidiousness was that the oath by which he had bound himself to the king of Babylon was, [1.] A solemn oath. An emphasis is laid upon this (Eze 17:18): When, lo, he had given his hand, as a confederate with the king of Babylon, not only as his subject, but as his friend, the joining of hands being a token of the joining of hearts. [2.] As sacred oath. God says (Eze 17:19): It is my oath that he has despised and my covenant that he has broken. In every solemn oath God is appealed to as a witness of the sincerity of him that swears, and invocated as a judge and revenger of his treachery if he now swear falsely or at any time hereafter break his oath. But the oath of allegiance to a prince is particularly called the oath of God (Ecc 8:2), as if that had something in it more sacred than another oath; for princes are ministers of God to us for good, Rom 13:4. Now Zedekiah's breaking this oath and covenant is the sin which God will recompense upon his own head (Eze 17:19), the trespass which he has trespassed against God, for which God will plead with him, Eze 17:20. Note, Perjury is a heinous sin and highly provoking to the God of heaven. It would not serve for an excuse, First, That he who took this oath was a king, a king of the house of David, whose liberty and dignity might surely set him above the obligation of oaths. No; though kings are gods to us, they are men to God, and not exempt from his law and judgment. The prince is doubtless as firmly bound before God to the people by his coronation-oath as the people are to the princes by the oath of allegiance. Secondly, Nor that this oath was sworn to the king of Babylon, a heathen prince, worse than a heretic, with whom the church of Rome says, No faith is to be kept. No; though Nebuchadnezzar was a worshipper of false gods, yet the true God will avenge this quarrel when one of his worshippers breaks his league with him; for truth is a debt due to all men; and, if the professors of the true religion deal perfidiously with those of a false religion, their profession will be so far from excusing, much less justifying them, that it aggravates their sin, and God will the more surely and severely punish it, because by it they give occasion to the enemies of the Lord to blaspheme; as that Mahometan prince, who, when the Christians broke their league with him, cried out, O Jesus! are these thy Christians? Thirdly, Nor would it justify him that the oath was extorted from him by a conqueror, for the covenant was made upon a valuable consideration. He held his life and crown upon this condition, that he should be faithful and bear true allegiance to the king of Babylon; and, if he enjoy the benefit of his bargain, it is very unjust if he do not observe the terms. Let him know then that, having despised the oath, and broken the covenant, he shall not escape. And if the contempt and violation of such an oath, such a covenant as this, would be so punished, of how much sorer punishment shall those be thought worthy who break covenant with God (when, lo, they had given their hand upon it that they would be faithful), who tread under foot the blood of that covenant as an unholy thing? Between the covenants there is no comparison.

3. It is particularized in divers instances, wherein the punishment is made to answer the sin. (1.) He had rebelled against the king of Babylon, and the king of Babylon should be his effectual conqueror. In the place where that king dwells whose covenant he broke, even with him in the midst of Babylon he shall die, Eze 17:16. He thinks to get out of his hands, but he shall fall, more than before, into his hands. God himself will now take part with the king of Babylon against him: I will spread my net upon him, Eze 17:20. God has a net for those who deal perfidiously and think to escape his righteous judgments, in which those shall be taken and held who would not be held by the bond of an oath and covenant. Zedekiah dreaded Babylon: "Thither I will bring him,"says God, "and plead with him there. "Men will justly be forced upon that calamity which they endeavour by sin to flee from. (2.) He had relied upon the king of Egypt, and the king of Egypt should be his ineffectual helper: Pharaoh with his mighty army shall not make for him in the war (Eze 17:17), shall to him no service, nor give any check to the progress of the Chaldean forces; he shall not assist him in the siege by casting up mounts and building forts, nor in battle by cutting off many person. Note, Every creature is that to us which God makes it to be; and he commonly weakens and withers that arm of flesh which we trust in and stay ourselves upon. Now was again fulfilled what was spoken on a former similar occasion (Isa 30:7), The Egyptians shall help in vain. They did so; for though, upon the approach of the Egyptian army, the Chaldeans withdrew from the siege of Jerusalem, upon their retreat they returned to it again and took it. It should seem, the Egyptians were not hearty, had strength enough, but no good-will, to help Zedekiah. Note, Those who deal treacherously with those who put a confidence in them will justly be dealt treacherously with by those they put a confidence in. Yet the Egyptians were not the only states Zedekiah stayed himself upon; he had bands of his own to stand by him, but those bands, though we may suppose they were veteran troops and the best soldiers his kingdom afforded, shall become fugitives, shall quit their posts, and make the best of their way, and shall fall by the sword of the enemy, and the remains of them shall be scattered, Eze 17:21. This was fulfilled when the city was broken up and all the men of war fled, Jer 52:7. This you shall now that I the Lord have spoken it. Note, Sooner or later God's word will prove itself; and those who will not believe shall find by experience the reality and weight of it.

Keil-Delitzsch: Eze 17:1-10

The Parable

Eze 17:1. And the word of Jehovah came to me, saying, Eze 17:2. Son of man, give a riddle, and relate a parable to the house of Israel; Eze 17:3. And say, Thus saith the Lord Jehovah, A great eagle, with great wings and long pinions, full of feathers of variegated colours, came to Lebanon and took the top of the cedar: Eze 17:4. He plucked off the topmost of its shoots, and brought it into Canaan's land; in a merchant-city he set it. Eze 17:5. And he took of the seed of the land, and put it into seed-land; took it away to many waters, set it as a willow. Eze 17:6. And it grew, and became an overhanging vine of low stature, that its branches might turn towards him, and its roots might be under him; and it became a vine, and produced shoots, and sent out foliage. Eze 17:7. There was another great eagle with great wings and many feathers; and, behold, this vine stretched its roots languishingly towards him, and extended its branches towards him, that he might water it from the beds of its planting. Eze 17:8. It was planted in a good field by many waters, to send out roots and bear fruit, to become a glorious vine. Eze 17:9. Say, Thus saith the Lord Jehovah, Will it thrive? will they not pull up its roots, and cut off its fruit, so that it withereth? all the fresh leaves of its sprouting will wither, and not with strong arm and with much people will it be possible to raise it up from its roots. Eze 17:10. And, behold, although it is planted, will it thrive? will it not wither when the east wind touches it? upon the beds in which it grew it will wither.

The parable ( mâshâl , corresponding exactly to the New Testament παραβολή ) is called chīdhâh , a riddle, because of the deeper meaning lying beneath the parabolic shell. The symbolism of this parable has been traced by many commentators to Babylonian influences working upon the prophet's mind; but without any tenable ground. The figure of the eagle, or bird of prey, applied to a conqueror making a rapid descent upon a country, has as little in it of a specifically Babylonian character as the comparison of the royal family to a cedar or a vine. Not only is Nebuchadnezzar compared to an eagle in Jer 48:40; Jer 49:22, as Cyrus is to a bird of prey in Isa 46:11; but even Moses has described the paternal watchfulness of God over His own people as bearing them upon eagle's wings (Exo 19:4; Deu 32:11). The cedar of Lebanon and the vine are genuine Israelitish figures. The great eagle in Eze 17:3 is the great King Nebuchadnezzar (compare Eze 17:12). The article is simply used to indicate the species, for which we should use the indefinite article. In Eze 17:7, instead of the article, we have אחד in the sense of "another."This first eagle has large wings and long pinions; he has already flown victoriously over wide-spread countries. אשׁר־לו , literally, which is to him the variegated ornament, i.e., which he has as such an ornament. The feathers of variegated ornamental colours point to the many peoples, differing in language, manners, and customs, which were united under the sceptre of Nebuchadnezzar (Hitzig, etc.); not to the wealth and splendour of the conqueror, as such an allusion is altogether remote from the tendency of the parable. He came to Lebanon. This is not a symbol of the Israelitish land, or of the kingdom of Judah; but, as in Jer 22:23, of Jerusalem, or Mount Zion, with its royal palace so rich in cedar wood (see the comm. on Hab 2:17 and Zec 11:1), as being the place where the cedar was planted (compare the remarks on Eze 17:12). The cedar is the royal house of David, and the top of it is King Jehoiachin. The word tzammereth is only met with in Ezekiel, and there only for the top of a cedar (compare Eze 31:3.). The primary meaning is doubtful. Some derive it from the curly, or, as it were, woolly top of the older cedars, in which the small twigs that constitute their foliage are only found at the top of the tree. Others suppose it to be connected with the Arabic dmr , to conceal, and understand it as an epithet applied to the foliage, as the veil or covering of the tree. In v. 4, tzammereth is explained to be ראשׁ רניקותיו , the topmost of its shoots. This the eagle plucked off and carried אל־ארץ כּנען , an epithet applied to Babylonia here and in Eze 16:29, as being a land whose trading spirit had turned it into a Canaan. This is evident from the parallel עיר רכלים , city of traders, i.e., Babylon (compare Eze 17:12). The seed of the land, according to Eze 16:13, is King Zedekiah, because he was of the land, the native king, in contrast to a foreign, Babylonian governor.

קח , for לקח , after the analogy of קחם in Hos 11:3, and pointed with Kametz to distinguish it from the imperative. לקח אל is used as in Num 23:27. The ἁπ. λεγ. צפצפה signifies, in Arabic and the Talmud, the willow, probably so called because it grows in well-watered places; according to Gesenius, it is derived from צוּף , to overflow, literally, the inundated tree. This meaning is perfectly appropriate here. "He set it as a willow"means he treated it as one, inasmuch as he took it to many waters, set it in a well-watered soil, i.e., in a suitable place. The cutting grew into an overhanging vine, i.e., to a vine spreading out its branches in all directions, though not growing very high, as the following expression שׁפלת קומה more clearly shows. The object of this growth was, that its branches might turn to him (the eagle), and its roots might be under him (the eagle). The suffixes attached to אליו and תּחתּיו refer to נשׁר . This allusion is required not only by the explanation in Eze 17:14 (? Eze 17:14, Eze 17:15), but also by Eze 17:7, where the roots and branches of the vine stretch to the (other) eagle. In Eze 17:6 , what has already been affirmed concerning the growth is briefly summed up again. The form פּארה is peculiar to Ezekiel. Isaiah has פּארה sah h = פּארה in Ezekiel 10:33. The word signifies branch and foliage, or a branch covered with foliage, as the ornament of a tree. - The other eagle mentioned in Eze 17:7 is the king of Egypt, according to Eze 17:15. He had also large wings and many feathers, i.e., a widely spread and powerful kingdom; but there is nothing said about pinions and variegated colours, for Pharaoh had not spread out his kingdom over many countries and peoples, or subjugated a variegated medley of peoples and tribes. כּפן , as a verb ἁπ . λεγ . ., signifies to yearn or pine after a thing; in Chaldee, to hunger. להשׁקות , that he (the eagle-Pharaoh) might give it to drink, or water it. The words מערגות מטּעהּ are not connected with להשׁקות , but with שׁלחה and כּנפה , form the beds of its planting, i.e., in which it was planted; it stretched out roots and branches to the other eagle, that he might give it to drink. The interpretation is given in Eze 17:15. The words להשׁקות אותהּ , which are added by way of explanation, do not interrupt the train of thought; nor are they superfluous, as Hitzig supposes, because the vine had water enough already (Eze 17:5 and Eze 17:8). For this is precisely what the passage is intended to show, namely, that there was no occasion for this pining and stretching out of the branches towards the other eagle, inasmuch as it could thrive very well in the place where it was planted. The latter is expressly stated once more in Eze 17:8, the meaning of which is perfectly clear, - namely, that if Zedekiah had remained quiet under Nebuchadnezzar, as a hanging vine, his government might have continued and prospered. But, asks Ezekiel in the name of the Lord, will it prosper? תּצלח is a question, and the third person, neuter gender. This question is answered in the negative by the following question, which is introduced with an affirmative הלוא . The subject to ינתּק and יקוסס dna is not the first eagle (Nebuchadnezzar), but the indefinite "one"( man , they). In the last clause of v. 9 משׂאות is a substantive formation, used instead of the simple form of the infinitive, after the form משּׂא in 2Ch 19:7, with the termination ות , borrowed from the verb ה ' ל (compare Ewald, §160 b and 239 a ), and the construction is the same as in Amo 6:10 : it will not be to raise up = it will not be possible to raise it up (compare Ges. §132, 3, Anm. 1). To raise it up from its root does not mean to tear it up by the root (Hävernick), but to rear the withered vine from its roots again, to cause it to sprout again. This rendering of the words corresponds to the interpretation given in Eze 17:17. - In Eze 17:10 the leading thought is repeated with emphasis, and rounded off. The east wind is peculiarly dangerous to plants on account of its dryness (compare Gen 41:6, and Wetstein on Job 27:21 in Delitzsch's Commentary ); and it is used very appropriately here, as the Chaldeans came from the east.

Keil-Delitzsch: Eze 17:11-21

Interpretation of the Riddle

Eze 17:11. And the word of Jehovah came to me, saying, Eze 17:12. Say to the refractory race: Do ye not know what this is? Say, Behold, the king of Babel came to Jerusalem and took its king and its princes, and brought them to himself to Babel. Eze 17:13. And he took of the royal seed, and made a covenant with him, and caused him to enter into an oath; and he took the strong ones of the land: Eze 17:14. That it might be a lowly kingdom, not to lift itself up, that he might keep his covenant, that it might stand. Eze 17:15. But he rebelled against him by sending his messengers to Egypt, that it might give him horses and much people. Will he prosper? will he that hath done this escape? He has broken the covenant, and should he escape? Eze 17:16. As I live, is the saying of the Lord Jehovah, surely in the place of the king, who made him king, whose oath he despised, and whose covenant he broke with him, in Babel he will die. Eze 17:17. And not with great army and much people will Pharaoh act with him in the war, when they cast up a rampart and build siege-towers, to cut off many souls. Eze 17:18. He has despised an oath to break the covenant, and, behold, he has given his hand and done all this; he will not escape. Eze 17:19. Therefore thus saith the Lord Jehovah, As I live, surely my oath which he has despised, and my covenant which he has broken, I will give upon his head. Eze 17:20. I will spread out my net over him, so that he will be taken in my snare, and will bring him to Babel, and contend with him there on account of his treachery which he has been guilty of towards me. Eze 17:21. And all his fugitives in all his regiments, by the sword will they fall, and those who remain will be scattered to all winds; and ye shall see that I Jehovah have spoken it.

In Eze 17:12-17 the parable in Eze 17:2-10 is interpreted; and in Eze 17:19-21 the threat contained in the parable is confirmed and still further expanded. We have an account of the carrying away of the king, i.e., Jehoiachin, and his princes to Babel in 2Ki 24:11., Jer 24:1, and Jer 29:2. The king's seed ( זרע המּלוּכה , Eze 17:13, as in Jer 41:1 = זרע המּלך , 1Ki 11:14) is Jehoiachin's uncle Mattaniah, whom Nebuchadnezzar made king under the name of Zedekiah (2Ki 24:17), and from whom he took an oath of fealty (2Ch 36:13). The strong of the land ( אילי = אוּלי , 2Ki 24:15), whom Nebuchadnezzar took ( לקח ), i.e., took away to Babel, are not the heads of tribes and families (2Ki 24:15); but the expression is used in a wide sense for the several classes of men of wealth, who are grouped together in 2Ki 24:14 under the one term כּל־גּבּורי ח ( אנשׁי חיל , 2Ki 24:16), including masons, smiths, and carpenters (2Ki 24:14 and 2Ki 24:16), whereas the heads of tribes and families are classed with the court officials ( סריסים , 2Ki 24:15) under the title שׂריה (princes) in Eze 17:12. The design of these measures was to make a lowly kingdom, which could not raise itself, i.e., could not revolt, and to deprive the vassal king of the means of breaking of the covenant. the suffix attached to לעמדהּ is probably to be taken as referring to ממלכה rather than בּריתי , although both are admissible, and would yield precisely the same sense, inasmuch as the stability of the kingdom was dependent upon the stability of the covenant. But Zedekiah rebelled (2Ki 24:20). The Egyptian king who was to give Zedekiah horses and much people, in other words, to come to his assistance with a powerful army of cavalry and fighting men, was Hophrah, the Apries of the Greeks, according to Jer 44:30 (see the comm. on 2Ki 24:19-20). היצלח points back to תּצלח in Eze 17:9; but here it is applied to the rebellious king, and is explained in the clause ' הימּלט וגו . The answer is given in Eze 17:16 as a word of God confirmed by a solemn oath: he shall die in Babel, the capital of the king, who placed him on the throne, and Pharaoh will not render him any effectual help (Eze 17:17). עשׂה אותו , as in Eze 15:1-8 :59, to act with him, that is to say, assist him, come to his help. אותו refers to Zedekiah, not to Pharaoh, as Ewald assumes in an inexplicable manner. For ' שׁפך סללה , compare Eze 4:2; and for the fact itself, Jer 34:21-22, and Jer 37:5, according to which, although an Egyptian army came to the rescue of Jerusalem at the time when it was besieged by the Chaldeans, it was repulsed by the Chaldeans who marched to meet it, without having rendered any permanent assistance to the besieged.

In Eze 17:18, the main thought that breach of faith can bring no deliverance is repeated for the sake of appending the further expansion contained in Eze 17:19-21. נתן ידו , he gave his hand, i.e., as a pledge of fidelity. The oath which Zedekiah swore to the king of Babel is designated in Eze 17:19 as Jehovah's oath ( אלתי ), and the covenant made with him as Jehovah's covenant, because the oath had been sworn by Jehovah, and the covenant of fidelity towards Nebuchadnezzar had thereby been made implicite with Jehovah Himself; so that the breaking of the oath and covenant became a breach of faith towards Jehovah. Consequently the very same expressions are used in Eze 17:16, Eze 17:18, and Eze 17:19, to designate this breach of oath, which are applied in Eze 16:59 to the treacherous apostasy of Jerusalem (Israel) from Jehovah, the covenant God. And the same expressions are used to describe the punishment as in Eze 12:13-14. נשׁפּט אתּו is construed with the accusative of the thing respecting which he was to be judged, as in 1Sa 12:7. Jehovah regards the treacherous revolt from Nebuchadnezzar as treachery against Himself ( מעל ); not only because Zedekiah had sworn the oath of fidelity by Jehovah, but also from the fact that Jehovah had delivered up His people and kingdom into the power of Nebuchadnezzar, so that revolt from him really became rebellion against God. את before כּל־מברחו is nota accus ., and is used in the sense of quod adtinet ad , as, for example, in 2Ki 6:5. מברחו , his fugitives, is rendered both by the Chaldee and Syriac "his brave men,"or "heroes,"and is therefore identified with מבחרו (his chosen ones), which is the reading in some manuscripts. But neither these renderings nor the parallel passage in Eze 12:14, where סביבותיו apparently corresponds to it, will warrant our adopting this explanation, or making any alteration in the text. The Greek versions have πάσας φυγαδείας αὐτοῦ ; Theodoret: ἐν πάσαις ταῖς φυγαδείαις αὐτοῦ ; the Vulgate: omnes profugi ejus ; and therefore they all had the reading מברחו , which also yields a very suitable meaning. The mention of some who remain, and who are to be scattered toward all the winds, is not at variance with the statement that all the fugitives in the wings of the army are to fall by the sword. The latter threat simply declares that no one will escape death by flight. But there is no necessity to take those who remain as being simply fighting men; and the word "all"must not be taken too literally.

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 12:1--19:14

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

"The exiles had not grasped the serious consequences of Ezekiel's warnings. They still hoped for an early return to Palestine, for they viewed the continued preservation of Jerusalem and Judah as signs of security. After all, Jerusalem was the eternal city. They presented several reasons for their hope and security--as well as their objections to Ezekiel's warning--in chapters 12-19.

"First, if judgment was to come, it would not be in their lifetime, as Ezekiel had declared (ch. 12). Second, Ezekiel was only one of many prophets. Most prophets and prophetesses announced hope and reasons for optimism. Why should the people listen to Ezekiel (ch. 13)? Third, the leaders in Judah were ultimately responsible. If there was to be any judgment, it would be on them, not the exiles (ch. 14). Fourth, if real danger of judgment should exist, then they would only have to find some righteous man to intercede for them before God. Thus they would be delivered (ch. 14). Fifth, how could Ezekiel possibly believe that God would judge his own chosen people? He would not do that (chs. 15-16). Sixth, it would not be fair for God to judge anyone for his forefathers' sins. The people thought Ezekiel was saying that God did judge one for his forefather's sins (ch. 17). Seventh, if judgment was really coming, then there was nothing they could do to stop it; for they would be paying for their fathers' sins. It would not make any difference if they repented (ch. 18). Eighth, Zedekiah, the contemporary ruler of Judah, could be trusted. He would throw off the yoke of Babylonia (ch. 19).

"Ezekiel patiently, systematically, and adamantly (cf. 3:8-9) challenged the naive reasoning of the exiles, undermining each source of their optimistic rejection to his warnings of judgment. When Ezekiel had finished his challenges, no excuses remained."¹⁸⁷

This series of messages expands and develops the concepts presented in the preceding vision (chs. 8-11). Similarly the messages of judgment on Judah and Jerusalem (chs. 4-7) expounded elements in the vision of Ezekiel's commission (chs. 1-3). This pattern continues through the book.

"Chapters 4-11 have repeatedly shown the certainty of Jerusalem's destruction; chapters 12-19 present the necessity for it. The emphasis in these chapters is the moral cause of the exile."¹⁸⁸

The Judahites had trusted in the remnant in Jerusalem (12:1-20), parables (12:21-28), other prophets (ch. 13), idols (14:1-11), religious intercessors (14:12-23), their position as God's vine (ch. 15), the holy city of Jerusalem (ch. 16), Zedekiah (ch. 17), and God's justice (ch. 18).¹⁸⁹

Constable: Eze 17:1-24

8. The riddle and parable of the two eagles ch. 17

This message addressed another objection to the destruction of Jerusalem that the exiles entertained. The preceding parable placed much emphasis on Jerusalem's long history of unfaithfulness to the Lord's marriage covenant with her. Was the Lord fair in destroying Jerusalem now since former generations of Judahites had been unfaithful? The present parable clarified that Judah's recent leaders were also unfaithful and worthy of divine judgment.²⁴⁵

Constable: Eze 17:1-10

The riddle 17:1-10

17:1-2 The Lord directed Ezekiel to present a riddle (Heb. hidah, allegory, enigmatic saying) and a parable (Heb. mashal, proverb, comparison) to his audience of Jewish exiles.

"It is a riddle in that its meaning needs to be explained; there is a deeper meaning which underlies the figurative form, for something in its presentation is obscure. It is a parable in that it is an allegory."²⁴⁶

"A riddle' . . . was commonly used in international politics between kings . . . If one failed to answer the riddle of the other, he might be called on to submit to him as a vassal. In some cases he might even be put to death."²⁴⁷

The purpose for using riddles was apparently to test the intelligence or cleverness of the hearer (cf. Judg. 14:12-19; 1 Kings 10:1; 2 Chron. 9:1; Matt. 13).²⁴⁸

"This allegory differs from others Ezekiel was commanded to tell his audience because of its opaqueness, so he was to tell it as a riddle (v. 2)."²⁴⁹

17:3-6 In this riddle, a powerful and impressive eagle came to Lebanon, cropped off the top of one of its famous cedar trees, and carried these twigs to a land of merchants and a city of traders. This eagle also took some of the seed from Lebanon and planted it in fertile soil near a body of water so it would flourish, like a willow tree (cf. Isa. 44:4). This seed sprouted and became a low, spreading vine (cf. 15:1-8) that sent out branches upward toward the eagle and roots downward.

Lebanon was an alternative name for the land of Canaan that emphasized its great beauty and fruitfulness (cf. Josh. 1:4; 2 Kings 14:9). The Lord evidently used it here because He wanted to develop the idea of a bird plucking the top off a tree, and this was more typical in Lebanon than in Israel because of Lebanon's many cedar trees.

17:7-8 Another large eagle, not quite as glorious as the first, came along. The vine reached out with its branches and roots toward it so this eagle might water it. The vine did this even though it was growing in good soil with abundant water nearby, enough to make it a luxuriant and fruitful plant.

17:9-10 The Lord asked if the owner of such a vine would not pull it out of its soil and cause it to wither and become unfruitful. Nothing that anyone could do could cause such a vine to recover its original health and fruitfulness after such treatment (cf. vv. 22-24). Even though its roots were still in the ground it would not thrive. The hot east wind would easily wither it where it grew (cf. 19:12; Job 27:12; Isa. 27:8; Hos. 13:15).

Constable: Eze 17:11-21

The interpretation of the riddle 17:11-21

17:11-12 Ezekiel was now to tell his rebellious hearers what this story represented.²⁵⁰ The first eagle stood for the king of Babylon (cf. Jer. 48:40; 49:22; Dan. 7:4). His invasion of Jerusalem (the specific identity of the Lebanon in the riddle, v. 3) devastated the land like a hot east wind (v. 10).

In Scripture the eagle is often a figure used to describe God as a powerful being that comes swiftly to judge, as an eagle swoops down quickly to snatch in flight an unsuspecting mouse or fish (cf. Deut. 28:49; Isa. 46:11; Jer. 48:40; 49:22). In this case the eagle represented God's instrument of judgment, Nebuchadnezzar, who had invaded Jerusalem, cropped off the Judean king, Jehoiachin (the top of the cedar tree, v. 3), and his advisers (the topmost of its young twigs, v. 4) and carried them off to Babylon in 597 B.C. (cf. Dan. 7:4). Babylon was a city of traders in a land of merchants (v. 4; cf. 16:29; 1 Kings 10:27; 2 Kings 24:10-12; Jer. 22:15, 23). Elsewhere in Scripture the cedar tree (v. 3) is a figure used to describe the Davidic line of kings culminating in Messiah (Isa. 10:33-11:1). Cedar trees were beautiful and very hardy.

17:13-14 Nebuchadnezzar set up another king as his vassal, Zedekiah, one of the royal seed whom he planted in the fertile soil of Canaan (cf. v. 5). He deported the leaders of Judah to Babylon so Judah would be a docile servant and continue to exist with a measure of independence under his control (cf. 2 Kings 24:17; Jer. 37:1). Nebuchadnezzar made a binding covenant with Zedekiah obligating him to serve Babylon, and Zedekiah flourished for a time. The vine's roots remained under it, but it grew low and spreading rather than upward and fruitful, and it extended its branches toward the eagle, Nebuchadnezzar (cf. v. 6).

17:15-16 However, the vine rebelled against the eagle. Zedekiah rebelled against Nebuchadnezzar and sent to Egypt for arms and troops to resist the Babylonians. Pharaoh Hophra (Gr. Apries, 589-570 B.C.) is the second strong eagle in the riddle to which the vine sent out its roots and branches for sustenance, probably in 588 B.C. (v. 7).²⁵¹ Obviously Zedekiah could not escape Nebuchadnezzar's wrath since he had broken the covenant under which he served him, a covenant that he had sworn in God's name (cf. 5:7; 2 Chron. 36:13). An oath was a sacred thing in the ancient Near East, and even oaths made by fraud were normally honored (cf. Josh. 9; 2 Sam. 21:1-2). The Lord swore that Zedekiah would die in Babylon for breaking his covenant with Nebuchadnezzar (cf. v. 19).

"After judgment became inevitable, God's will for Judah was submission to their foreign conquerors as a sign of their submission to him (Jer 38:17-23)."²⁵²

17:17-18 Pharaoh would not come to Zedekiah's aid when Nebuchadnezzar invaded and besieged Jerusalem and slew many of the people. There was no way that Zedekiah could escape Nebuchadnezzar's wrath since he had broken the covenant in which he had pledged his allegiance to the Babylonian king.

17:19-21 The Lord also promised that because Zedekiah had broken Israel's covenant with Yahweh he would pay the penalty. The Lord would capture him like an animal in a net, bring him to Babylon, and judge him there for his covenant unfaithfulness to Yahweh. His best soldiers would die, and the survivors of the siege would scatter. When this happened everyone would know that Yahweh had ordained Jerusalem's destruction.

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• 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. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 17 (Chapter Introduction)

Overview

Eze 17:1, Under the parable of two eagles and a vine, Eze 17:11. is shewn God’s judgment upon Jerusalem for revolting from Babylon to Egypt; Eze 17:22, God promises to plant the cedar of the Gospel.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 17 (Chapter Introduction)

CHAPTER 17

Under the parable of two eagles and a vine, Eze 17:1-10 , is showed God’ s judgment upon Zedekiah, for revolting from Babylon to Egypt, Eze 17:11-21 . A promise of Christ’ s kingdom, Eze 17:22-24 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 17 (Chapter Introduction)

(Eze 17:1-10) A parable relative to the Jewish nation.

(Eze 17:11-21) To which an explanation is added.

(Eze 17:22-24) A direct promise of the Messiah.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 17 (Chapter Introduction)

God was, in the foregoing chapter, reckoning with the people of Judah, and bringing ruin upon them for their treachery in breaking covenant with him; in this chapter he is reckoning with the king of Judah for his treachery in breaking covenant with the king of Babylon; for when God came to contend with them he found many grounds of his controversy. The thing was now in doing: Zedekiah was practising with the king of Egypt underhand for assistance in a treacherous project he had formed to shake off the yoke of the king of Babylon, and violate the homage and fealty he had sworn to him. For this God by the prophet here, I. Threatens the ruin of him and his kingdom, by a parable of two eagles and a vine (Eze 17:1-10), and the explanation of that parable (Eze 17:11-21). But, in the close, II. He promises hereafter to raise the royal family of Judah again, the house of David, in the Messiah and his kingdom (Eze 17:22-24).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

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_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8." Hebrew Annual Review 10 (1986):63-75.

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 17 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 17

Under the simile of two eagles and a vine are represented the kings of Babylon and Egypt, and the condition of the Jews, who are threatened with ruin for their perfidy; and yet a promise is made of the raising up of the house of Judah, and family of David, in the Messiah. The prophet is bid to deliver a riddle or parable to the house of Israel, Eze 17:1. The riddle or parable is concerning two eagles and a vine, which is delivered, Eze 17:3; and the explanation of it is in Eze 17:11; and then the destruction of the Jews is threatened for their treachery to the king of Babylon, Eze 17:16; and the chapter is closed with a promise of the Messiah, and the prosperity of his kingdom, Eze 17:22.