2 Son H1121 of man, H120 put forth H2330 a riddle, H2420 and speak H4911 a parable H4912 unto the house H1004 of Israel; H3478
Then said H559 I, Ah H162 Lord H136 GOD! H3069 they say H559 of me, Doth he not speak H4911 parables? H4912
The trees H6086 went forth H1980 H1980 on a time to anoint H4886 a king H4428 over them; and they said H559 unto the olive tree, H2132 Reign H4427 thou over us. But the olive tree H2132 said H559 unto them, Should I leave H2308 my fatness, H1880 wherewith by me they honour H3513 God H430 and man, H582 and go H1980 to be promoted H5128 over the trees? H6086 And the trees H6086 said H559 to the fig tree, H8384 Come H3212 thou, and reign H4427 over us. But the fig tree H8384 said H559 unto them, Should I forsake H2308 my sweetness, H4987 and my good H2896 fruit, H8570 and go H1980 to be promoted H5128 over the trees? H6086 Then said H559 the trees H6086 unto the vine, H1612 Come H3212 thou, and reign H4427 over us. And the vine H1612 said H559 unto them, Should I leave H2308 my wine, H8492 which cheereth H8055 God H430 and man, H582 and go H1980 to be promoted H5128 over the trees? H6086 Then said H559 all the trees H6086 unto the bramble, H329 Come H3212 thou, and reign H4427 over us. And the bramble H329 said H559 unto the trees, H6086 If in truth H571 ye anoint H4886 me king H4428 over you, then come H935 and put your trust H2620 in my shadow: H6738 and if not, let fire H784 come out H3318 of the bramble, H329 and devour H398 the cedars H730 of Lebanon. H3844
And Samson H8123 said H559 unto them, I will now put forth H2330 a riddle H2420 unto you: if ye can certainly H5046 declare H5046 it me within the seven H7651 days H3117 of the feast, H4960 and find it out, H4672 then I will give H5414 you thirty H7970 sheets H5466 and thirty H7970 change H2487 of garments: H899 But if ye cannot H3201 declare H5046 it me, then shall ye give H5414 me thirty H7970 sheets H5466 and thirty H7970 change H2487 of garments. H899 And they said H559 unto him, Put forth H2330 thy riddle, H2420 that we may hear H8085 it. And he said H559 unto them, Out of the eater H398 came forth H3318 meat, H3978 and out of the strong H5794 came forth H3318 sweetness. H4966 And they could H3201 not in three H7969 days H3117 expound H5046 the riddle. H2420 And it came to pass on the seventh H7637 day, H3117 that they said H559 unto Samson's H8123 wife, H802 Entice H6601 thy husband, H376 that he may declare H5046 unto us the riddle, H2420 lest we burn H8313 thee and thy father's H1 house H1004 with fire: H784 have ye called H7121 us to take that we have? H3423 is it not so? And Samson's H8123 wife H802 wept H1058 before him, and said, H559 Thou dost but hate H8130 me, and lovest H157 me not: thou hast put forth H2330 a riddle H2420 unto the children H1121 of my people, H5971 and hast not told H5046 it me. And he said H559 unto her, Behold, I have not told H5046 it my father H1 nor my mother, H517 and shall I tell H5046 it thee? And she wept H1058 before him the seven H7651 days, H3117 while their feast H4960 lasted: H1961 and it came to pass on the seventh H7637 day, H3117 that he told H5046 her, because she lay sore H6693 upon him: and she told H5046 the riddle H2420 to the children H1121 of her people. H5971 And the men H582 of the city H5892 said H559 unto him on the seventh H7637 day H3117 before the sun H2775 went down, H935 What is sweeter H4966 than honey? H1706 and what is stronger H5794 than a lion? H738 And he said H559 unto them, If H3884 ye had not plowed H2790 with my heifer, H5697 ye had not found out H4672 my riddle. H2420 And the Spirit H7307 of the LORD H3068 came H6743 upon him, and he went down H3381 to Ashkelon, H831 and slew H5221 thirty H7970 men H376 of them, and took H3947 their spoil, H2488 and gave H5414 change H2487 of garments unto them which expounded H5046 the riddle. H2420 And his anger H639 was kindled, H2734 and he went up H5927 to his father's H1 house. H1004
And the LORD H3068 sent H7971 Nathan H5416 unto David. H1732 And he came H935 unto him, and said H559 unto him, There were two H8147 men H582 in one H259 city; H5892 the one H259 rich, H6223 and the other H259 poor. H7326 The rich H6223 man had exceeding H3966 many H7235 flocks H6629 and herds: H1241 But the poor H7326 man had nothing, save one H259 little H6996 ewe lamb, H3535 which he had bought H7069 and nourished up: H2421 and it grew up H1431 together H3162 with him, and with his children; H1121 it did eat H398 of his own meat, H6595 and drank H8354 of his own cup, H3563 and lay H7901 in his bosom, H2436 and was unto him as a daughter. H1323 And there came H935 a traveller H1982 unto the rich H6223 man, H376 and he spared H2550 to take H3947 of his own flock H6629 and of his own herd, H1241 to dress H6213 for the wayfaring man H732 that was come H935 unto him; but took H3947 the poor H7326 man's H376 lamb, H3535 and dressed H6213 it for the man H376 that was come H935 to him.
Therefore G1223 G5124 speak I G2980 to them G846 in G1722 parables: G3850 because G3754 they seeing G991 see G991 not; G3756 and G2532 hearing G191 they hear G191 not, G3756 neither G3761 do they understand. G4920 And G2532 in G1909 them G846 is fulfilled G378 the prophecy G4394 of Esaias, G2268 which G3588 saith, G3004 By hearing G189 ye shall hear, G191 and G2532 shall G4920 not G3364 understand; G4920 and G2532 seeing G991 ye shall see, G991 and G2532 shall G1492 not G3364 perceive: G1492
That G3704 it might be fulfilled G4137 which G3588 was spoken G4483 by G1223 the prophet, G4396 saying, G3004 I will open G455 my G3450 mouth G4750 in G1722 parables; G3850 I will utter G2044 things which have been kept secret G2928 from G575 the foundation G2602 of the world. G2889
And G2532 with many G4183 such G5108 parables G3850 spake he G2980 the word G3056 unto them, G846 as G2531 they were able G1410 to hear G191 it. But G1161 without G5565 a parable G3850 spake G2980 he not G3756 unto them: G846 and G1161 when they were alone, G2398 G2596 he expounded G1956 all things G3956 to his G846 disciples. G3101
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 17
Commentary on Ezekiel 17 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 17
Eze 17:1-24. Parable of the Two Great Eagles, and the Cropping of the Cedar of Lebanon. Judah Is to Be Judged for Revolting from Babylon, Which Had Set Up Zedekiah instead of Jehoiachin, to Egypt; God Himself, as the Rival of the Babylonian King, Is to Plant the Gospel Cedar of Messiah.
The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [Henderson].
2. riddle—a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.
3. eagle—the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jer 48:40; 49:22). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains.
long-winged—implying the wide extent of his empire.
full of feathers—when they have been renewed after moulting; and so in the full freshness of renovated youth (Ps 103:5; Isa 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon.
divers colours—the golden eagle, marked with star-like spots, supposed to be the largest of eagles [Bochart]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon.
came unto Lebanon—continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews [Eusebius], because its woodwork was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Isa 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation.
took the highest branch—King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (2Ki 24:8, 12-16). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. (So in Eze 31:3-14). The cedar, as a tall tree, is the symbol of kingly elevation (compare Da 4:10-12).
4. land of traffic … merchants—Babylon (2Ki 24:15, 16), famous for its transport traffic on the Tigris and Euphrates. Also, by its connection with the Persian Gulf, it carried on much commerce with India.
5. seed of the land—not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family.
in a fruitful field—literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family.
as a willow—derived from a Hebrew root, "to overflow," from its fondness for water (Isa 44:4). Judea was "a land of brooks of water and fountains" (De 8:7-9; compare Joh 3:23).
6. vine of low stature—not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated.
branches turned toward him—expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles.
The roots … under him—The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.
7. another … eagle—the king of Egypt (Eze 17:15). The "long-winged" of Eze 17:3 is omitted, as Egypt had not such a wide empire and large armies as Babylon.
vine … bend … roots towards him—literally, "thirsted after him with its roots"; expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (2Ki 24:7, 20; 2Ch 36:13; Jer 37:5, 7).
water it by … furrows of … plantation—that is, in the garden beds (Judea) wherein (the vine) it was planted. Rather, "by" or "out of the furrows." It refers to the waters of Egypt, the Nile being made to water the fields by means of small canals or "furrows"; these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Isa 8:7. But see on Eze 17:10, "furrows where it grew."
8. It was planted in a good soil—It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.
9. Shall it prosper?—Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine.
he … pull up—that is, the first eagle, or Nebuchadnezzar.
in all … leaves of her spring—that is, all its springing (sprouting) leaves.
without great power or many—It shall not need all the forces of Babylon to destroy it; a small division of the army will suffice because God will deliver it into Nebuchadnezzar's hand (Jer 37:10).
10. being planted—that is, "though planted."
east wind—The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast.
wither in … furrows where it grew—Zedekiah was taken at Jericho, on Jewish soil (Jer 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [Calvin], (Eze 19:12; Ho 13:15).
12. Know ye not—He upbraided them with moral, leading to intellectual, stupidity.
hath taken the king—Jeconiah or Jehoiachin (2Ki 24:11, 12-16).
13. the king's seed—Zedekiah, Jeconiah's uncle.
taken … oath of him—swearing fealty as a vassal to Nebuchadnezzar (2Ch 36:13).
also taken the mighty—as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.
14. That the kingdom might be base—that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.
15. he rebelled—God permitted this because of His wrath against Jerusalem (2Ki 24:20).
horses—in which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (De 17:16; Isa 31:1, 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.
Shall he prosper?—The third time this question is asked, with an indignant denial understood (Eze 17:9, 10). Even the heathen believed that breakers of an oath would not "escape" punishment.
16. in the place where the king dwelleth—righteous retribution. He brought on himself in the worst form the evil which, in a mild form, he had sought to deliver himself from by perjured treachery, namely, vassalage (Eze 12:13; Jer 32:5; 34:3; 52:11).
17. Pharaoh—Pharaoh-hophra (Jer 37:7; 44:30), the successor of Necho (2Ki 23:29).
Neither … make for him—literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt.
by casting up mounts, &c.—So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jer 52:4). Calvin Maurer, &c., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."
18. given his hand—in ratification of the oath (2Ki 10:15; Ezr 10:19), and also in token of subjection to Nebuchadnezzar (1Ch 29:24, Margin; 2Ch 30:8, Margin; La 5:6).
19. mine oath—The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Ps 7:16).
20. my net—(Eze 12:13; 32:3). God entraps him as he had tried to entrap others (Ps 7:15). This was spoken at least upwards of three years before the fall of Jerusalem (compare Eze 8:1, with Eze 20:1).
plead with him—by judgments on him (Eze 20. 36).
21. all his fugitives—the soldiers that accompany him in his flight.
22. When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Isa 63:5).
I … also—God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Eze 17:3, 5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, and shall be for ever."
branch—the peculiar title of Messiah (Zec 3:8; 6:12; Isa 11:1; 4:2; Jer 23:5; 33:15).
a tender one—Zerubbabel never reigned as a universal (Eze 17:23) king, nor could the great things mentioned here be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Isa 53:2); the beginning of His kingdom being humble, His reputed parents of lowly rank, though King David's lineal representatives; yet, even then, God here calls Him, in respect to His everlasting purpose, "the highest … of the high" (Ps 89:27).
I … will plant it upon an high mountain—Zion; destined to be the moral center and eminence of grace and glory shining forth to the world, out-topping all mundane elevation. The kingdom, typically begun at the return from Babylon, and the rebuilding of the temple, fully began with Christ's appearing, and shall have its highest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Ps 2:6, 8; Isa 2:2, 3; Jer 3:17).
23. under it … all fowl—the Gospel "mustard tree," small at first, but at length receiving all under its covert (Mt 13:32); the antithesis to Antichrist, symbolized by Assyria, of which the same is said (Eze 31:6), and Babylon (Da 4:12). Antichrist assumes in mimicry the universal power really belonging to Christ.
24. I … brought down the high—the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished.
high … low tree—that is, princes elevated … depressed. All the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Da 2:44).