Ezekiel 17:24

Translation
King James Version
And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.
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KJV (with Strong's)
And all the trees H6086 of the field H7704 shall know H3045 that I the LORD H3068 have brought down H8213 the high H1364 tree H6086, have exalted H1361 the low H8217 tree H6086, have dried H3001 up the green H3892 tree H6086, and have made the dry H3002 tree H6086 to flourish H6524: I the LORD H3068 have spoken H1696 and have done H6213 it.
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Complete Jewish Bible
Then all the trees of the field will know that I, ADONAI, bring down the tall tree and raise up the low tree, wither the green tree and make the withered tree bear fruit. I, ADONAI, have spoken; and I will do it.'"
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Berean Standard Bible
Then all the trees of the field will know that I am the LORD. I bring the tall tree down and make the low tree tall. I dry up the green tree and make the withered tree flourish. I, the LORD, have spoken, and I have done it.’”
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American Standard Version
And all the trees of the field shall know that I, Jehovah, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I, Jehovah, have spoken and have done it.
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World English Bible Messianic
All the trees of the field shall know that I, the LORD, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish; I, the LORD, have spoken and have done it.
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Geneva Bible (1599)
And all the trees of the fielde shall knowe that I the Lord haue brought downe the hie tree, and exalted the lowe tree, that I haue dried vp the greene tree, and made the drie tree to florish: I the Lord haue spoken it, and haue done it.
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Young's Literal Translation
And known have all trees of the field That I, Jehovah, have made low the high tree, I have set on high the low tree, I have dried up the moist tree, And I have caused the dry tree to flourish, I, Jehovah, have spoken, and have done it !'
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See also
Amos 9:111 Corinthians 1:271 Corinthians 1:28Luke 1:52Luke 1:53Ezekiel 24:14Isaiah 26:5
In the KJVVerse 20,850 of 31,102

Study This Verse

SUMMARY

Ezekiel 17:24 serves as the climactic divine declaration of God's absolute and undeniable sovereignty, concluding a complex allegory about the rise and fall of nations and rulers. It powerfully asserts that all earthly powers, symbolized by various "trees," will ultimately recognize the Lord's unparalleled authority to humble the proud, exalt the lowly, bring judgment upon the prosperous, and restore life to the desolate, affirming that His spoken word is unfailingly accomplished.

CONTEXT

  • Literary Context: Ezekiel 17:24 functions as the profound divine interpretation and summation of the preceding allegory (Ezekiel 17:1-21). The chapter commences with an intricate riddle involving two great eagles and a vine, which is subsequently elucidated as a parable concerning Judah's kings and their intricate relationship with both Babylon and Egypt. The first eagle represents Nebuchadnezzar, who deposed King Jehoiachin (the "top of the young twigs") and installed Zedekiah as a vassal king, binding him with a solemn oath of loyalty. The second eagle symbolizes Pharaoh, to whom Zedekiah rebelliously turned for military assistance, thereby flagrantly violating his covenant with Babylon. God unequivocally condemns Zedekiah's treachery, foretelling his capture and the inevitable desolation of Judah. However, the narrative then undergoes a dramatic shift in Ezekiel 17:22-23, where God Himself promises to take a "tender twig" from the highest cedar and plant it on a lofty mountain, causing it to grow into a majestic cedar under which all birds will dwell. Verse 24, therefore, seamlessly connects God's impending judgment on Judah's pride and unfaithfulness with His ultimate, redemptive promise of a Messianic kingdom, emphatically underscoring His comprehensive control over both judgment and salvation.

  • Historical & Cultural Context: The prophecy articulated in Ezekiel 17 was delivered during the profound period of the Babylonian exile, a time marked by deep national humiliation, theological questioning, and pervasive uncertainty for the people of Judah. King Jehoiachin had been deported to Babylon in 597 BC, and Zedekiah, his uncle, was subsequently installed as a vassal king by Nebuchadnezzar. The exiled Judeans grappled intensely with the theological implications of their devastating defeat and displacement: Had their God abandoned them? Was the god of Babylon truly stronger? Within this tumultuous context, Ezekiel's allegory directly addresses the intricate political machinations of the era, particularly Zedekiah's ill-fated decision to forge an alliance with Egypt, a common geopolitical strategy in the ancient Near East employed to counterbalance Babylonian hegemony. The "trees of the field" serve as a potent metaphor for the various nations and their rulers, a widely understood biblical trope for kingdoms and their leaders (compare Daniel 4:10-12). The vivid imagery of planting and uprooting trees would have been immediately comprehensible to an agrarian society, powerfully symbolizing divine control over the destinies of both nations and kings.

  • Key Themes: This verse powerfully encapsulates several overarching themes prevalent throughout the book of Ezekiel and the broader prophetic literature. Foremost is God's Absolute Sovereignty, asserting unequivocally that the Lord, not human kings or transient empires, is the ultimate orchestrator of history, possessing the inherent power to raise and lower nations according to His divine will. This profound theme is resoundingly echoed in passages such as Daniel 4:17, which explicitly declares God's dominion over the kingdom of men. Another prominent theme is Divine Reversal, wherein God powerfully demonstrates His authority by humbling the proud ("the high tree") and exalting the lowly ("the low tree"), a recurring principle vividly illustrated throughout Scripture, as seen in 1 Samuel 2:7-8. The verse also highlights the intertwined concepts of Judgment and Restoration: "drying up the green tree" signifies divine judgment upon those who defiantly oppose God or place their trust in fallible human alliances, while "making the dry tree to flourish" points to God's miraculous power to bring life, vitality, and prosperity even out of apparent desolation, particularly within the context of the promised Messianic kingdom, which is introduced in Ezekiel 17:22-23. Finally, the concluding phrase underscores God's Unfailing Word, emphasizing the absolute certainty and unwavering faithfulness of God's promises and threats; what He declares, He unfailingly brings to pass, thereby reinforcing His omnipotence and unwavering reliability, a truth also powerfully articulated in Isaiah 55:11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • know (Hebrew, yâdaʻ', H3045): This primitive root signifies far more than mere intellectual apprehension; it implies a deep, experiential knowledge, profound recognition, and undeniable acknowledgment. When "all the trees of the field shall know," it means that all nations and their rulers will be compelled to come to a profound, undeniable understanding, achieved through direct observation of God's sovereign actions, that He alone is the supreme and sovereign Lord. This knowledge is not optional but a divinely compelled recognition of His ultimate power and authority over all creation.
  • exalted (Hebrew, gâbahh', H1361): This verb means "to soar, to be lofty, to lift up." In this context, it vividly describes God's active and deliberate work of raising up that which is humble, lowly, or seemingly insignificant. Coupled with the adjective gâbôahh (H1364) for "high," it powerfully highlights the dramatic contrast: God actively brings down the arrogant and actively elevates the humble, thereby demonstrating His absolute power to reverse fortunes and establish His chosen ones according to His divine purpose.
  • spoken (Hebrew, dâbar', H1696): A primitive root meaning "to arrange," but used figuratively (of words), "to speak." This word emphasizes the intentionality, authority, and inherent power of God's divine declaration. His word is not an idle utterance or a mere prediction; it is a creative decree that inherently carries the power to bring about its stated purpose. The intrinsic connection between God speaking and God acting is a foundational principle of biblical theology, affirming the performative and effective nature of His divine utterance.

Verse Breakdown

  • "And all the trees of the field shall know": This opening clause immediately establishes the universal scope of recognition. "All the trees of the field" symbolize all nations, kingdoms, and their respective rulers, as consistently established throughout the preceding allegory. The future tense "shall know" signifies a certain, inevitable, and compelled outcome: every earthly power, great or small, will be forced to acknowledge the undeniable truth of God's supreme sovereignty through His demonstrable and undeniable actions in history.
  • "that I the LORD have brought down the high tree, have exalted the low tree": This presents the first profound pair of antithetical actions, powerfully revealing God's inherent power to reverse fortunes and destinies. The "high tree" represents the proud, the powerful, and the self-sufficient entities—such as Judah in its arrogance, or mighty, seemingly invincible empires like Babylon. Conversely, the "low tree" signifies the humble, the oppressed, or those seemingly devoid of power—most notably, the tender twig of the Messianic line. God's active and personal role ("I the LORD have brought down... have exalted") underscores His direct, personal, and decisive intervention in the affairs of humanity and nations.
  • "have dried up the green tree, and have made the dry tree to flourish": This second pair of antithetical actions further illustrates God's comprehensive control over life and death, prosperity and desolation. The "green tree" symbolizes vitality, flourishing prosperity, and a deceptive sense of self-sufficiency, often associated with those who place their trust in their own strength or unreliable earthly alliances. God's act of "drying up" signifies divine judgment, the removal of their strength, and the cessation of their vitality. Conversely, the "dry tree" represents barrenness, hopelessness, or those brought low by severe adversity. God's miraculous ability to "make... flourish" speaks profoundly to His power of restoration, bringing vibrant life, hope, and renewed prosperity even out of seemingly impossible or desolate circumstances, particularly within the context of the promised Messianic kingdom.
  • "I the LORD have spoken and have done [it]": This concluding declaration is an exceptionally powerful, emphatic, and personal statement of divine certainty and unwavering faithfulness. It serves as God's personal seal and irrevocable guarantee on the entire prophecy and His preceding actions. The phrase emphatically underscores that God's word is not merely a prediction or a possibility but a divine decree that He Himself will infallibly bring to pass. His actions are a direct, precise, and perfect fulfillment of His prior declarations, affirming His omnipotence, His absolute reliability, and His unwavering commitment to the realization of His divine will.

Literary Devices

Ezekiel 17:24 is profoundly rich in literary devices that significantly amplify its theological message and impact. The entire chapter, culminating in this powerful verse, functions as an intricate Allegory, where the "trees," "eagles," and "vine" represent specific historical figures, nations, and their complex interactions, allowing for a multifaceted message to be conveyed through a vivid and memorable narrative. The phrase "all the trees of the field shall know" employs striking Personification, attributing the human capacity for "knowing" and understanding to inanimate trees, thereby emphasizing the universal and undeniable recognition of God's supreme power by all earthly kingdoms and their rulers. The verse is meticulously structured around powerful Antithesis and Parallelism, specifically through the contrasting pairs: "high tree" versus "low tree" and "green tree" versus "dry tree." This masterful rhetorical device dramatically highlights God's absolute power of reversal and His comprehensive control over all aspects of existence—His ability to humble the proud and exalt the humble, and to bring both judgment and profound restoration. Furthermore, the "trees" themselves serve as potent Symbolism, representing nations, their rulers, and their respective states of power, prosperity, or desolation. The concluding phrase, "I the LORD have spoken and have done [it]," functions as a powerful Divine Fiat or Declaration of Certainty, reinforcing the absolute truth, infallibility, and inevitability of God's spoken word.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 17:24 stands as a monumental declaration of divine sovereignty, asserting unequivocally that the Lord's hand is actively and decisively involved in the rise and fall of all earthly powers and human endeavors. It profoundly underscores the timeless biblical principle that human pride, self-reliance, and reliance on worldly strength, vividly symbolized by the "high" and "green" trees, inevitably lead to divine judgment and humbling. Conversely, humility and unwavering reliance on God, even in states of "lowness" or "dryness," open the door for His miraculous exaltation and restoration. This verse serves as a profound and enduring reminder that God's sovereign plans transcend all human schemes, political alliances, and military might, and His word, once spoken, is irrevocably accomplished. It is a powerful affirmation of God's unwavering faithfulness to His promises, encompassing both His righteous judgment and His ultimate salvation, culminating in the certain establishment of His eternal kingdom.

REFLECTION AND APPLICATION

Ezekiel 17:24 offers profound and enduring lessons for believers in every age, calling us to a posture of deep humility and unwavering trust in God. It compels us to recognize that all power, authority, and prosperity ultimately flow from Him alone. We are cautioned against the insidious perils of pride and self-sufficiency, which can lead to a "drying up" of spiritual vitality and fruitfulness, and are instead encouraged to trust implicitly in God's sovereign plan rather than relying on our own strength, fleeting worldly alliances, or temporary successes. For those who currently feel "low" or like a "dry tree"—perhaps facing overwhelming adversity, profound humiliation, spiritual barrenness, or a sense of hopelessness—this verse offers immense and tangible hope. It powerfully reminds us that God possesses the miraculous power to reverse fortunes, to bring vibrant life out of even the most desolate circumstances, and to exalt the humble in His perfect and unassailable timing. The concluding affirmation, "I the LORD have spoken and have done [it]," provides a bedrock of unwavering assurance for our faith. It means that every single promise of God, whether concerning judgment for sin or blessing for faithfulness, will infallibly come to pass. This divine certainty should inspire unwavering trust, encouraging us to rest securely in His unfailing word and to live our lives in light of His ultimate and comprehensive control over all things.

Questions for Reflection

  • In what specific areas of your life might you be acting like a "high tree" or a "green tree," consciously or unconsciously relying on your own strength, wisdom, or worldly resources rather than God's absolute sovereignty?
  • How does the powerful promise that God can "exalt the low tree" and "make the dry tree to flourish" offer you profound hope and encouragement in your current circumstances, especially if you feel humbled or barren?
  • What specific promises of God are you holding onto today, and how does the declarative statement "I the LORD have spoken and have done [it]" profoundly strengthen your faith in their certain and ultimate fulfillment?

FAQ

What is the meaning of "all the trees of the field shall know"?

Answer: This phrase is a crucial part of the extended allegory presented in Ezekiel 17. The "trees of the field" symbolize all the nations, kingdoms, and their respective rulers throughout the entire world. The declaration that they "shall know" means that they will come to an undeniable, experiential recognition and acknowledgment of the Lord's supreme power and authority. This knowledge is not optional or merely intellectual, but a compelled understanding, brought about by God's demonstrable actions, that He alone orchestrates the rise and fall of empires, nations, and individuals. It signifies a universal, albeit sometimes reluctant, recognition of God's absolute sovereignty over all creation, as profoundly illustrated in Daniel 4:34-35.

How does this verse relate to the broader message of Ezekiel?

Answer: Ezekiel 17:24 serves as a powerful microcosm of Ezekiel's overarching prophetic message, which masterfully balances themes of divine judgment with ultimate hope and restoration. The preceding verses meticulously detail God's righteous judgment on Judah's unfaithfulness and their misguided reliance on foreign alliances, vividly represented by the "high" and "green" trees being brought down and dried up. However, the verse simultaneously looks forward with profound anticipation to the promise of the "tender twig" (introduced in Ezekiel 17:22-23)—a pivotal prophecy of the Messiah and His future kingdom, which is the "low tree" that God will exalt and the "dry tree" He will miraculously make to flourish. Thus, the verse encapsulates God's absolute sovereignty over both judgment and salvation, affirming with certainty that His word concerning both will be perfectly and infallibly fulfilled. It powerfully reinforces the central theme that despite Israel's profound failures and the severity of their exile, God's ultimate plan for redemption and the glorious establishment of His eternal kingdom remains steadfast and unshakeable.

CHRIST-CENTERED FULFILLMENT

Ezekiel 17:24 finds its ultimate, most profound, and glorious fulfillment in the person and redemptive work of Jesus Christ. The "tender twig" taken from the top of the cedar in Ezekiel 17:22 is widely and correctly understood as a pivotal Messianic prophecy, pointing directly to the humble origins of the Messiah from the royal line of David, which had been "brought low" and seemingly "dried up" during the long period of exile. Jesus, born in a humble stable in Bethlehem, was indeed the "low tree" whom God sovereignly exalted. Though rejected, humiliated, and crucified by human hands, God "brought down the high tree" of human pride, self-righteousness, and worldly power, and "exalted" Jesus supremely through His glorious resurrection from the dead and His ascension, seating Him at His own right hand in heavenly places (as powerfully declared in Philippians 2:8-9). Furthermore, through Christ, God made the "dry tree" of humanity, spiritually dead in sin and utterly barren, to "flourish" by offering new, abundant, and eternal life through His atoning sacrifice on the cross and the indwelling power of the Holy Spirit (John 15:5). The emphatic declaration "I the LORD have spoken and have done [it]" resonates with the absolute certainty and divine faithfulness of God's entire redemptive plan in Christ, from His miraculous incarnation to His glorious second return. Through Christ, all nations ("all the trees of the field") are now called to "know" the Lord and acknowledge His supreme and universal authority, as His kingdom expands to encompass all peoples, fulfilling the prophetic vision of the majestic cedar under which all birds dwell and find refuge (Matthew 28:18-20).

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Commentary on Ezekiel 17 verses 22–24

When the royal family of Judah was brought to desolation by the captivity of Jehoiachin and Zedekiah it might be asked, "What has now become of the covenant of royalty made with David, that his children should sit upon his throne for evermore? Do the sure mercies of David prove thus unsure?" To this it is sufficient for the silencing of the objectors to answer that the promise was conditional. If they will keep my covenant, then they shall continue, Psa 132:12. But David's posterity broke the condition, and so forfeited the promise. But the unbelief of man shall not invalidate the promise of God. He will find out another seed of David in which it shall be accomplished; and that is promised in these verses.

I. The house of David shall again be magnified, and out of its ashes another phoenix shall arise. The metaphor of a tree, which was made us of in the threatening, is here presented in the promise, Eze 17:22, Eze 17:23. This promise had its accomplishment in part when Zerubbabel, a branch of the house of David, was raised up to head the Jews in their return out of captivity, and to rebuild the city and temple and re-establish their church and state; but it was to have its full accomplishment in the kingdom of the Messiah, who was a root out of a dry ground, and to whom God, according to promise, gave the throne of his father David, Luk 1:32. 1. God himself undertakes the reviving and restoring of the house of David. Nebuchadnezzar was the great eagle that had attempted the re-establishing of the house of David in a dependence upon him, Eze 17:5. But the attempt miscarried; his plantation withered and was plucked up. "Well," says God, "the next shall be of my planting: I will also take of the highest branch of the high cedar and I will set it." Note, As men have their designs, God also has his designs; but his will prosper when theirs are blasted. Nebuchadnezzar prided himself in setting up kingdoms at his pleasure, Dan 5:19. But those kingdoms soon had an end, whereas the God of heaven sets up a kingdom that shall never be destroyed, Dan 2:44. 2. The house of David is revived in a tender one cropped from the top of his young twigs. Zerubbabel was so; that which was hopeful in him was but the day of small things (Zac 4:10), yet before him great mountains were made plain. Our Lord Jesus was the highest branch of the high cedar, the furthest of all from the root (for soon after he appeared the house of David was all cut off and extinguished), but the nearest of all to heaven, for his kingdom was not of this world. He was taken from the top of the young twigs, for he is the man, the branch, a tender plant, and a root out of a dry ground (Isa 53:2), but a branch of righteousness, the planting of the Lord, that he may be glorified. 3. This branch is planted in a high mountain (Eze 17:22), in the mountain of the height of Israel, Eze 17:23. Thither he brought Zerubbabel in triumph; there he raised up his son Jesus, sent him to gather the lost sheep of the house of Israel that were scattered upon the mountains, set him his king upon his holy hill of Zion, sent forth the gospel from Mount Zion, the word of the Lord from Jerusalem; there, in the height of Israel, a nation which all its neighbours had an eye upon as conspicuous and illustrious, was the Christian church first planted. The churches of Judea were the most primitive churches. The unbelieving Jews did what they could to prevent its being planted there; but who can pluck up what God will plant? 4. Thence it spreads far and wide. The Jewish state, though it began very low in Zerubbabel's time, was set as a tender branch, which might easily be plucked up, yet took root, spread strangely, and after some time became very considerable; those of other nations, fowl of every wing, put themselves under the protection of it. The Christian church was at first like a grain of mustard-seed, but became, like this tender branch, a great tree, its beginning small, but its latter end increasing to admiration. When the Gentiles flocked into the church then did the fowl of every wing (even the birds of prey, which those preyed upon, as the wolf and the lamb feeding together, Isa 11:6) come and dwell under the shadow of this goodly cedar. See Dan 4:21.

II. God himself will herein be glorified, Eze 17:24. The setting up of the Messiah's kingdom in the world shall discover more clearly than ever to the children of men that God is the King of all the earth, Psa 47:7. Never was there a more full conviction given of this truth, that all things are governed by an infinitely wise and mighty Providence, than that which was given by the exaltation of Christ and the establishment of his kingdom among men; for by that it appeared that God has all hearts in his hand, and the sovereign disposal of all affairs. All the trees of the field shall know, 1. That the tree which God will have to be brought down, and dried up, shall be so, though it be ever so high and stately, ever so green and flourishing. Neither honour nor wealth, neither external advancements nor internal endowments, will secure men from humbling withering providence. 2. That the tree which God will have to be exalted, and to flourish, shall so be, shall so do, though ever so low, and ever so dry. The house of Nebuchadnezzar, that now makes so great a figure, shall be extirpated, and the house of David, that now makes so mean a figure, shall become famous again; and the Jewish nation, that is now despicable, shall be considerable. The kingdom of Satan, that has borne so long, so large, a sway, shall be broken, and the kingdom of Christ, that was looked upon with contempt. shall be established. The Jews, who, in respect of church-privileges, had been high and green, shall be thrown out, and the Gentiles, who had been low and dry trees, shall be taken in their room, Isa 54:1. All the enemies of Christ shall be abased and made his footstool, and his interests shall be confirmed and advanced: I the Lord have spoken (it is the decree, the declared decree, that Christ must be exalted, must be the headstone of the corner), and I have done it, that is, I will do it in due time, but it is as sure to be done as if it were done already. With men saying and doing are two things, but they are not so with God. What he has spoken we may be sure that he will do, nor shall one iota or tittle of his word fall to the ground, for he is not a man, that he should lie, or the son of man, that he should repent either of his threatenings or of his promises.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–24. 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
(Ver. 22 seq.) Thus says the Lord (God says in the Vulgate): And I will take from the top of the cedar’s highest branch, and I will set it; I will break off a tender one from the crown of its branches, and I will plant it on a high and elevated mountain: upon the lofty mountain of Israel I will plant it. And it shall spring forth into a shoot, and it shall bear fruit, and it shall become a mighty cedar, and all the birds of the air shall dwell under it; every bird shall make its nest under the shade of its branches. And all the trees of the field shall know that I the Lord have brought down the high tree, and exalted the low tree; and have dried up the green tree, and have made the dry tree to bud: I the Lord have spoken and have done it. LXX: For thus says the Lord God: I will take away from the top of the choice cedar tree and will give from the head of its branches, and from the heart of it I will take away, and I will plant it on a high mountain, in the lofty mountain of Israel, and I will set it, and it will bring forth branches, and it will bear fruit, and it will become a majestic cedar, and all birds of every kind will rest under it, and all flying creatures will rest in its shade. And its branches will sprout again, and all the trees of the field will know that I am the Lord who humbles the lofty tree and exalts the lowly tree, who dries up the green tree and causes the dry tree to flourish. I am the Lord who speaks and acts. This is what is read in the Septuagint: 'And I will take from the top of its branches,' which is added in Theodotion's edition. And what follows: 'And its branches will be restored,' should be noted with an obelus, because it is not found in the Hebrew. True Nebuchadnezzar therefore takes from the top of the lofty cedar, from the top of its branches, so that his kingdom may be humble and not exalted. But the Lord God Almighty, who spoke to Ezekiel, takes from the royal stock and from the house of David; and he plants on a high and lofty mountain, which speaks in the psalm: 'I, however, have been appointed king by him over his holy mountain Zion' (Psalm 2:6). For the prince of Judah had failed, and the leader of Israel, until he came who was to be laid up: and he shall be the expectation of the Gentiles. This one burst forth into a shoot, and produced fruit, and surpassed all the cedars with his greatness, so that all the birds of the sky may dwell under him, and all his creatures may be protected by his shade. Of whom Habakkuk says: Horns are in his hands, there his strength is hidden; and he who desires to gather his chicks under his wings, like a hen (Matthew 23): so that all the trees of the region may know that he is the Lord. Speaking tropologically about the believers: This is he who once humbled the prideful Israel and exalted the humble people of the nations, who dried up the green wood of the Jews, flourishing and bearing fruit in the Law and the Prophets; and made the dry wood of the nations sprout: so that he might fulfill with his actions what he always spoke. The same thing is represented by the words of Simeon in the Gospel, saying: Behold, this child is set for the fall, and rising again of many (Luke 2:34). And the grain of mustard seed, though it is the smallest of all seeds, when it grows, it becomes a dwelling place for birds (Matthew 13:32). Some interpret it differently, as the exalted humbled and the humble exalted, referring to the passion of the Lord Savior. Who, being in the form of God, did not consider it robbery to be equal with God: but emptied himself, taking the form of a servant (Philippians 2:6-7); and after the resurrection, the same tree was exalted, which was first green, dried up by death, and then revived, regaining its original greenness. Others explain both [adventus] in the context of Israel: that first he will come in humility and be rejected, and second he will be restored to his original state, after the fulfillment of what the Apostle Paul says: When the fullness of the Gentiles has come in, then all Israel will be saved (Deuteronomy 5:9-10).
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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