Ezekiel 17:10

Translation
King James Version
Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.
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KJV (with Strong's)
Yea, behold, being planted H8362, shall it prosper H6743? shall it not utterly H3001 wither H3001, when the east H6921 wind H7307 toucheth H5060 it? it shall wither H3001 in the furrows H6170 where it grew H6780.
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Complete Jewish Bible
Will it thrive just because it was planted? Won't it wither altogether when the east wind strikes it? Yes, it will wither right there in the beds where it was growing.'"
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Berean Standard Bible
Even if it is transplanted, will it flourish? Will it not completely wither when the east wind strikes? It will wither on the bed where it sprouted.’”
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American Standard Version
Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the beds where it grew.
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World English Bible Messianic
Yes, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind touches it? it shall wither in the beds where it grew.
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Geneva Bible (1599)
Beholde, it was planted: but shall it prosper? shall it not be dried vp, and wither? when the East winde shall touch it, it shall wither in the trenches, where it grewe.
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Young's Literal Translation
And lo, the planted thing--doth it prosper? When come against it doth the east wind, Doth it not utterly wither? On the furrows of its springing it withereth.'
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See also
Hosea 13:15Hosea 12:1John 15:6Mark 11:20Ezekiel 19:12Ezekiel 19:14Jude 1:12
In the KJVVerse 20,836 of 31,102

Study This Verse

SUMMARY

Ezekiel 17:10 is a pivotal rhetorical question within a complex allegory, serving as a prophetic declaration of the inevitable and devastating judgment awaiting the kingdom of Judah and its rebellious King Zedekiah. Despite being divinely "planted" under Babylonian suzerainty with the expectation of stability, Zedekiah's treacherous alliance with Egypt, in direct violation of his sacred oath, is depicted as a flourishing vine destined to utterly wither when struck by the scorching "east wind" of God's sovereign judgment, powerfully conveying the futility of human schemes that defy divine will and the severe consequences of covenant infidelity.

CONTEXT

  • Literary Context: Ezekiel 17 unveils an intricate and profound allegory, often characterized as a riddle or parable, directly communicated by God to the prophet Ezekiel. This chapter, commencing at Ezekiel 17:1, employs vivid imagery of two great eagles, a majestic vine, and its branches to symbolize the geopolitical maneuvers involving Judah, Babylon, and Egypt. The first great eagle represents King Nebuchadnezzar of Babylon, who had previously besieged Jerusalem, deported King Jehoiachin, and installed Zedekiah, Jehoiachin's uncle, as a vassal king, binding him with a solemn oath of allegiance. The vine itself symbolizes the kingdom of Judah, with its branches and roots representing its people and newly appointed king. The second great eagle is Pharaoh Hophra of Egypt. In a profound act of defiance and covenant breach, King Zedekiah rebelled against Babylon and sought military assistance from Egypt. Ezekiel 17:10 functions as a climactic rhetorical question within this allegorical narrative, powerfully conveying God's definitive verdict on Zedekiah's treachery and the ensuing, unavoidable destruction of Jerusalem.
  • Historical & Cultural Context: The historical setting for Ezekiel 17 is the turbulent era of the Babylonian exile, specifically the period following Nebuchadnezzar's first siege of Jerusalem in 597 BC. King Jehoiachin had been deported to Babylon, and Zedekiah was placed on the throne as a puppet king. In the ancient Near East, oaths of allegiance, particularly those invoked with divine names, were considered extremely sacred and binding, carrying severe consequences for their violation. Zedekiah's decision to break his oath to Nebuchadnezzar and seek military aid from Egypt, as explicitly detailed in Ezekiel 17:15, was not merely a political miscalculation but, in God's eyes, a profound act of covenant infidelity, as God had used Nebuchadnezzar as His instrument of judgment. The "east wind" was a well-known natural phenomenon in the region, a hot, dry, and often destructive wind originating from the Arabian desert, capable of rapidly withering vegetation and frequently symbolizing divine judgment or desolation in biblical imagery.
  • Key Themes: This verse powerfully underscores several critical theological and narrative themes prevalent throughout the book of Ezekiel and the broader prophetic literature. Firstly, it highlights Divine Judgment and Consequences, illustrating the severe repercussions of rebellion against God's established order, even when that order involves a pagan ruler whom God uses for His purposes. Zedekiah's treachery against Babylon was fundamentally a breach of a divinely sanctioned covenant, leading to inevitable judgment. Secondly, it emphasizes the Futility of Human Alliances when they contradict God's sovereign will. The verse exposes the vanity of trusting in human strength or foreign powers (like Egypt) rather than relying on God's protection and adhering to His directives. The "east wind" symbolizes the overwhelming and destructive power of divine judgment, which will utterly wither any human scheme not aligned with God's sovereign plan. Lastly, it powerfully affirms God's Sovereignty. Despite the complex political maneuvering of kings and nations, God remains ultimately in control, orchestrating events and bringing about His purposes, even through acts of judgment, demonstrating that no human power can thwart His ultimate plan for His people and the world, as seen in the ultimate fall of Jerusalem described in 2 Kings 25.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • yâbêsh (Hebrew, yâbêsh', H3001): This primitive root signifies "to dry up" or "wither," particularly concerning vegetation, but also carries the profound connotation of "to be ashamed, confused, or disappointed." In Ezekiel 17:10, its repetition and the intensifying adverb "utterly" (derived from the same root) emphasize the complete, irreversible desiccation and destruction of the vine, representing Judah and Zedekiah's kingdom. This withering is not merely a natural process but a divinely ordained outcome, bringing shame and disappointment to those who placed their trust in human alliances rather than God's covenant.
  • qâdîym (Hebrew, qâdîym', H6921): This term, derived from a word meaning "the fore or front part," specifically refers to "the East" and, by extension, "the east wind." In biblical contexts, the east wind is consistently associated with destructive, scorching, and drying effects, often symbolizing divine judgment or desolation. Here, it is a potent symbol of God's swift, hot, and utterly devastating judgment, which will bring about the promised desolation upon the rebellious kingdom.
  • ʻărûwgâh (Hebrew, ʻărûwgâh', H6170): This feminine passive participle refers to "something piled up" or, more commonly, a "bed" or "furrow" in a garden or field. It denotes the prepared ground where the vine was planted and expected to flourish. The phrase "in the furrows where it grew" highlights the profound irony and tragedy: the very place of its initial promise and careful establishment becomes the site of its utter destruction. It underscores that even a seemingly secure foundation cannot withstand the force of divine judgment when covenant fidelity is abandoned.

Verse Breakdown

  • "Yea, behold, [being] planted, shall it prosper?": This rhetorical question immediately establishes a tone of skepticism and impending doom. The vine (Judah) was indeed "planted" by Nebuchadnezzar, implying a new beginning and a chance for stability under Babylonian suzerainty. However, the question challenges the very notion of prosperity, signaling that despite initial appearances or human expectations, true success is impossible given the vine's (Zedekiah's) rebellious nature and broken covenant. The implied answer is a resounding "No," setting the stage for the inevitable judgment.
  • "shall it not utterly wither, when the east wind toucheth it?": This continues the rhetorical question, making the inevitable outcome explicit and intensifying the prophetic warning. The "east wind" symbolizes God's swift and destructive judgment, acting as the divine instrument. The verb "toucheth" (from H5060, nâgaʻ) suggests a direct, impactful, and decisive divine intervention, not merely a casual brush. The repetition of "wither" and the intensification with "utterly" underscore the complete and irreversible nature of the destruction that awaits Judah due to its king's profound covenant breach.
  • "it shall wither in the furrows where it grew.": This declarative statement removes all doubt, confirming the dire fate previously posed as a question. The judgment will be comprehensive and inescapable, leaving no room for escape or mitigation. The phrase "in the furrows where it grew" emphasizes that the destruction will occur in the very place of its supposed security, origin, and initial promise, highlighting the tragic irony that the foundation meant for growth becomes the site of desolation. The initial potential of the "planted" vine will be completely undone, leaving no hope for recovery or replanting in that same context of rebellion.

Literary Devices

Ezekiel 17:10 is richly imbued with literary devices that amplify its prophetic message and emotional impact. The entire chapter functions as an Allegory or Riddle, where concrete imagery (eagles, vine, branches, wind) serves as a symbolic representation of abstract political and theological realities (kings, kingdoms, covenants, divine judgment). This specific verse powerfully employs a Rhetorical Question ("shall it prosper? shall it not utterly wither?"), which is designed not to elicit an answer but to emphasize the obvious and inevitable negative outcome, thereby intensifying the prophetic warning and underscoring the futility of Zedekiah's actions. Furthermore, the verse is replete with profound Symbolism. The "vine" symbolizes the kingdom of Judah, particularly its ruling dynasty under King Zedekiah. The "east wind" is a potent symbol of divine judgment, representing God's destructive power and the scorching consequences of disobedience. The "furrows where it grew" symbolize the place of initial establishment and supposed security, highlighting the tragic irony that destruction will come even there, underscoring the inescapable nature of divine wrath. The use of Repetition ("wither... utterly wither... it shall wither") further emphasizes the certainty and totality of the impending desolation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 17:10 profoundly illustrates the theological principle that God holds nations and their leaders accountable for their covenant faithfulness, whether explicit or implicit. Zedekiah's broken oath to Nebuchadnezzar, though made to a pagan king, was seen by God as a direct affront to His sovereignty, as God had used Nebuchadnezzar as an instrument of His will. This highlights that God's moral order transcends political expediency and that trusting in human alliances over divine directives leads to inevitable spiritual and physical desolation. The "withering" signifies a loss of vitality, purpose, and ultimately, existence, serving as a stark warning against spiritual compromise and the illusion of self-sufficiency. The imagery underscores that true prosperity is rooted in faithfulness to God, not in human strength or deceptive political maneuvering.

REFLECTION AND APPLICATION

Ezekiel 17:10 serves as a timeless and potent reminder that true security and enduring prosperity are found not in human cunning, political maneuvering, or worldly alliances, but in unwavering faithfulness to God and His established principles. For believers today, this verse underscores the critical importance of integrity, honoring commitments (whether to God or to others), and discerning where our ultimate trust lies. When we, like Zedekiah, seek solutions outside of God's revealed will or rely on our own strength and worldly connections, we risk spiritual "withering." This can manifest as a loss of joy, purpose, or spiritual vitality, as our "roots" are not drawing from the true source of life. It challenges us to examine our own lives: are we making decisions based on short-term gain or fear, or are we rooted deeply in Christ, trusting in His sovereign plan even when it seems counterintuitive or difficult? The "east wind" of life's challenges, trials, or even divine discipline will inevitably come; our spiritual resilience and ability to "prosper" depend entirely on where we are truly "planted" and to whom we remain faithful.

Questions for Reflection

  • In what areas of my life might I be tempted to seek "Egyptian" alliances or human solutions rather than trusting God's sovereign plan?
  • How does my commitment to integrity and keeping my word, even when difficult, reflect my deeper commitment and faithfulness to God?
  • What does "withering" look like in a spiritual sense in my own life, and what steps can I take to ensure I am "planted" firmly in God's will and drawing from His life-giving presence?
  • How does recognizing God's ultimate sovereignty in history and personal life impact my daily decisions, anxieties, and overall sense of security?

FAQ

What is the significance of the "east wind" in biblical prophecy and particularly in Ezekiel 17:10?

Answer: In biblical prophecy, the "east wind" (Hebrew: ruach qadîym) is a highly significant and consistently negative symbol. Geographically, it refers to the hot, dry, and often violent winds that blow from the Arabian desert across the land of Israel. These winds were known to bring desiccation, blight, and destruction to vegetation, crops, and even human life. Theologically, this natural phenomenon became a powerful metaphor for divine judgment, desolation, and the instrument of God's wrath. In Ezekiel 17:10, the east wind symbolizes the overwhelming and inevitable judgment that God will bring upon King Zedekiah and the kingdom of Judah for their covenant infidelity and rebellion against His established order. It signifies a swift, thorough, and destructive force that will utterly wither the rebellious "vine," leaving no hope for its prosperity or recovery, much like the destructive east wind that brought locusts in Exodus 10:13 or dried up the waters in Jonah 4:8.

CHRIST-CENTERED FULFILLMENT

Ezekiel 17:10, with its stark imagery of a withered vine under divine judgment, finds profound Christ-centered fulfillment not in its direct application, but in its dramatic contrast and ultimate resolution in the person and work of Jesus Christ. The "vine" of Judah, which failed to prosper due to its unfaithfulness and broken covenant, foreshadows the desperate need for a True Vine in John 15:1, emphasizing that all true spiritual life, fruitfulness, and enduring prosperity come only through abiding in Him, not through human alliances, self-reliance, or broken covenants. While Zedekiah's kingdom withered under the "east wind" of God's judgment for its sin, Jesus, the perfect Son, willingly subjected Himself to the ultimate "east wind" of divine wrath against sin on the cross. He became the one who "withered" (died) in our place, absorbing the full force of God's righteous judgment so that all who believe in Him might "prosper" eternally and bear much fruit, as promised in John 15:5. The broken covenant under Zedekiah points to the absolute necessity of a New Covenant, which Jesus inaugurated through His sacrificial blood, a covenant that is unbreakable and provides true life, forgiveness, and reconciliation with God (Jeremiah 31:31-34 and Hebrews 8:6-13). Thus, the prophetic warning of Ezekiel 17:10, while dire for Judah, ultimately serves to highlight the glorious and enduring prosperity found only in Christ, the one who perfectly fulfilled God's will and established an unshakable kingdom.

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Commentary on Ezekiel 17 verses 1–21

I. II. Main points1. 2. Sub-points

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, Co1 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, Kg2 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, Ch2 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–21. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
JeromeAD 420
Commentary on Ezekiel
(Verse 7 and following) And another great eagle appeared, with large wings and many feathers. And behold, this vineyard sent out its roots toward it, extending its branches toward it, in order to be irrigated by the streams of its sap. It was planted in good soil, above abundant waters, in order to produce leaves and bear fruit, and to become a great vineyard. Say: Thus says the Lord God: Will it succeed? Will it not uproot its roots and squeeze its fruit, causing all its branches to wither and dry up, so that it will not be strong in a mighty arm or among many people, in order to uproot it completely? Behold, it is planted, so will it prosper? When the burning wind touches it, will it not wither and dry up, and its shoots wither in its own beds? LXX: And another great eagle was made, with many wings and many claws. And behold, this vineyard was entangled with it, and its roots were attached to it, and its branches extended to it, in order to irrigate it with the soil of its plantation. In a good field, it was fattened over much water, so that it would produce shoots and bring forth fruit, and be a great vineyard. Therefore say: Thus says the Lord God: If it shall be exalted? Shall not its roots be tender, and its fruit wither, and all the things that have sprung from it wither, and it be pulled up even from its roots? And behold, it is fattened. Shall it be exalted? Shall it not, when the burning wind touches it, wither, and dry up with aridity? When the soil of its germination withers, the second eagle, that is, the other, also great, full of feathers, with many talons, because of its rapaciousness and the devastation of many nations, the king of Egypt is Pharaoh. And behold, this vineyard signifies King Zedekiah, who had been appointed by Nebuchadnezzar in Jerusalem, began, he says, to send his branches to it, that is, to send ambassadors to the king of the Egyptians, and to ask for help from him against the king to whom he was subject. For this is what the Scripture says now, that he may water it with the streams of his planting. Which had been planted in good soil by Nebuchadnezzar, in order to produce leaves and bear fruit, and to grow into a wider vineyard: therefore the prophet is commanded to speak to the vine, which had been planted by Nebuchadnezzar, and had sent its branches to the Egyptian eagle: will it prosper because she has tried to do this, and will not all her branches and shoots wither immediately? And did he not, he says, flee to a great army and not to a numerous people? For, while fleeing, Zedekiah was deserted by the help of the king of Egypt, and he was captured by the generals of Nebuchadnezzar in the deserts of Jericho. And all his allies were scattered here and there, as it is written in the books of Kings, Chronicles, and Jeremiah.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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