Ezekiel 17:20 Komentář

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).

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.

Thus saith the Lord God,.... Lest it should be thought, by the above prophecies, that the tribe of Judah should be utterly lost, and the family of David extinct, and the promise to him void, that he should have one of his seed to sit upon his, throne for evermore, Psa 132:11; it is here in a figurative manner signified, that of his seed the Messiah should be raised up, by whom the church and kingdom of God would be brought into a flourishing state and condition: I will also take of the highest branch of the high cedar; Nebuchadnezzar had took one of the family of David, and set, him upon the throne, signified by taking of the seed of the land, and planting it, Eze 17:5; but without success; wherefore the Lord here promises that he will "also", take one and plant it, which should thrive and prosper: by the "high cedar" is meant the Jewish nation, which the Lord chose and set on high above all nations of the earth distinguishing it with peculiar blessings and favours; for which reason it may be compared to the high and spreading cedar; see Num 24:5; and by "the highest branch" of it the tribe of Judah, who prevailed above his brethren, because from him came the chief ruler, Ch1 5:2; and from whence the Messiah was to come, and did, Gen 49:10, Rev 5:5; and set it; namely, the slip taken from the highest branch of the high cedar; or one that should descend from the Jewish nation, and particularly from the tribe of Judah, more fully described in the next clause: I will crop off from the top of his young twigs a tender one; and by the "top" and "young twigs" of the highest branch of the cedar, or of the chief tribe in Israel, are meant the house and family of David, the royal family, and the descendants of it, the chief of the tribe of Judah; and by the "tender one" is designed the Messiah; and so Jarchi interprets it; and which interpretation is mentioned by Kimchi, though he would have Zerubbabel intended; and owns it to be the sense of the Targum, which is this, "I will bring one of the kingdom of the house of David, which is like to a high cedar, and I will raise him up an infant from his children's children;'' and so Abendana observes, that from Shealtiel, the son of Jeconiah, comes forth the King Messiah, who shall rule over all the world, and under whom every bird of wing shall dwell. The Messiah is often called a "branch" in prophecy, Isa 4:2; and here a "tender twig" or branch, as in Isa 53:2; a "tender plant"; which is expressive of the meanness of his descent, David's family being very low at the time of his birth, and of the contemptible appearance he made in the form of a servant; having also all the sinless infirmities of the human nature on him, as well as was attended with poverty, griefs, and sorrows of various kinds; and so made a very unpromising appearance of being the great Prophet, Priest, and King in Israel: and now by the "cropping off" of this tender twig seems to be designed not the incarnation of the Messiah, but his sufferings and death; whereby he was cut off, not for himself, but for the sins of his people, and in which his divine Father had a considerable hand, Isa 53:8; and to which is owing the great fruitfulness of his kingdom and interest, Joh 12:24; moreover, this may respect not only the person of the Messiah, and his mean appearance in the world; but also his church and interest, which were at first like a little stone cut out of the mountain, and like a grain of mustard seed, the least of all seeds, Dan 2:34; the Gospel, which was the instrument of raising the church of God, was very contemptible, because of its subject, a crucified Christ; and the first preachers of it were mean and illiterate persons; those that received it were the poor of this world, and those but a few, and they the offscouring of all things; and will plant it on a high mountain and eminent; which may be expressive not of the incarnation of Christ, but rather of his ascension to heaven after his death, and resurrection from the dead; and the constitution of him upon that as Lord and Christ, or the setting of him up as King over God's holy hill of Zion, the church of God: and no doubt but there is an allusion to Mount Zion, and to Jerusalem, from whence the Gospel first went forth, and where the first Gospel church was planted; and being said to be on a mountain high and eminent, may note both the visibility and stability of the church of Christ.

(Vers. 19 seq.) Therefore thus says the Lord God: As I live, surely I will bring upon his head the oath he has despised and the covenant he has broken. I will spread my net over him, and he will be caught in my snare. I will bring him to Babylon and there I will execute judgment on him for the unfaithfulness with which he has despised me. And all his fugitives, with all his troops, will fall by the sword, and the survivors will be scattered to every wind. Then you will know that I am the Lord, I have spoken. The sentence is secular. Deception or virtue, who seeks in an enemy? They often oppose us, those who say that enemies are to be deceived by fraud. To whom should we agree, Sedecias did much worse: he did not deceive an enemy, but a friend, with whom he had been joined by the covenant of the Lord. Therefore, as long as you do not swear and do not enter into a pact in the name of the Lord, it is a matter of prudence and strength to deceive or overcome the adversary in whatever way you can. However, when you have bound yourself by an oath, the one who trusted you is not an adversary, but a friend: and under the pretext of the oath, that is, the invocation of God, he was deceived. Therefore the Scripture now says: I will set upon his head the oath that he despised and the covenant that he broke. And lest we should think that the oath and the covenant and the agreement belonged to the Babylonian king, or to Zedekiah who made it, it follows: In the transgression in which he despised Me. Therefore, the one who despises the oath, despises the one by whom he swore; and he does wrong to the one whose name he believed as an adversary. For this reason, I will spread My net over him, says the Lord, and he will be captured in My snare, and I will bring him to Babylon and will judge him there. Therefore, whatever Nabuchodonosor did against Sedecias, he did not do it by his own power, but by the wrath of God, in whose name he had sworn falsely. According to another interpretation, although it may seem violent, it should be known that just as all other animals are usually referred to in both a good and a bad sense, so it is with the eagle and the lion. In a good sense, it is said: 'The lion's whelp of Juda' (Genesis 49:9). In a contrary sense: 'Our adversary the devil, as a roaring lion, goeth about' (1 Peter 5:8). And in the psalm it is said: He lieth in wait secretly, as a lion in his den: he lieth in wait to catch the poor (Ps. IX, 9). It is said in a positive sense of the eagle that the righteous, when he becomes wealthy, makes wings for himself like an eagle, so that he can return to the house of his predecessor. And it is written in Isaiah that the righteous bring forth wings like eagles (Isa. XL): they shall run and not be weary; they shall walk and not faint. But rightly does he who said, By strength will I do it, and by wisdom will I remove the boundaries of the nations, and I will plunder their strength; and I will stir up the cities that are inhabited, and I will seize the whole world in my hand, as a nest: and as eggs that are laid (Ibid., X, 13, 14), now describe it in the persona of an eagle: because it does not want to lash out at the small and humble twigs, which are interpreted as whiteness and are related to incense, but at the tops of the cedars, and the princes, and the royal stock, according to that of Habakkuk: His prey shall be choice (Abac. I, 16). And he makes a covenant, that those whom he has captured should submit their necks to the Babylonian king, and fulfill that which the Apostle speaks of: Those whom I have delivered to Satan, that they may learn not to blaspheme (I Tim. 1:20). And in another place: Those whom I have delivered, he says, to Satan for the destruction of the flesh, that the spirit may be saved (I Cor. 5). Therefore, if perhaps we are expelled from the congregation of brothers and from the house of God because of some sin, we should not resist, but bear the sentence that has been passed on us with a calm mind, and say with the Prophet (Micah 7:9): I will endure the wrath of the Lord, because I have sinned against Him, until He justifies my cause, and so on. And it often happens that we, subjects under one another, turn to another who promises us his assistance; and he does not make us remain in our former opinion. This must be avoided by all means, so that our branches do not wither and our shoots dry up: and so that we are not believed to act against God's covenant.

This chapter begins with a new allegory or parable, Eze 17:1-10; to which an explanation is immediately subjoined, Eze 17:11-21. In the remaining verses the prophet, by a beautiful metaphor, makes an easy and natural transition to the Messiah, and predicts the security, increasing prosperity, and ultimate universality of his kingdom, Eze 17:22-24. From the beauty of its images, the elegance of its composition, the perspicuity of its language, the rich variety of its matter, and the easy transition from one part of the subject to another, this chapter forms one of the most beautiful and perfect pieces of its kind that can possibly be conceived in so small a compass; and then the unexpected change from objects that presented nothing to the view but gloom and horror, to a prospect of ineffable glory and beauty, has a most happy effect. Every lowering cloud is dispelled, and the fields again smile in the beams of midday. The traveler, who this moment trembled as he looked around for shelter, now proceeds on has way rejoicing.

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

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) riddle--a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.

my net-- (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).