Ezekiel 17:5

Translation
King James Version
He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree.
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KJV (with Strong's)
He took H3947 also of the seed H2233 of the land H776, and planted H5414 it in a fruitful H2233 field H7704; he placed H3947 it by great H7227 waters H4325, and set H7760 it as a willow tree H6851.
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Complete Jewish Bible
He also took some of the seed in the land and planted it in fertile soil, placing it where there was abundant water, as one would a willow.
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Berean Standard Bible
He took some of the seed of the land and planted it in fertile soil; he placed it by abundant waters and set it out like a willow.
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American Standard Version
He took also of the seed of the land, and planted it in a fruitful soil; he placed it beside many waters; he set it as a willow-tree.
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World English Bible Messianic
He took also of the seed of the land, and planted it in a fruitful soil; he placed it beside many waters; he set it as a willow tree.
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Geneva Bible (1599)
Hee tooke also of the seede of the lande, and planted it in a fruitfull ground: hee placed it by great waters, and set it as a willowe tree.
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Young's Literal Translation
And it taketh of the seed of the land, And doth put it in a field of seed, To take by many waters, In a conspicuous place it hath set it.
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See also
Isaiah 44:4Deuteronomy 8:7Deuteronomy 8:9Ezekiel 17:132 Kings 24:17Isaiah 15:7Ezekiel 19:11
In the KJVVerse 20,831 of 31,102

Study This Verse

SUMMARY

Ezekiel 17:5 is a pivotal verse within the "Parable of the Two Eagles and the Vine," an intricate allegory delivered by the prophet Ezekiel during the Babylonian exile. This verse details the actions of the first great eagle, representing King Nebuchadnezzar of Babylon, who, after deporting King Jehoiachin, established a new ruler in Jerusalem. It describes the planting of a native "seed of the land"—specifically Mattaniah (renamed Zedekiah)—in a "fruitful field" by "great waters," setting him up as a "willow tree," symbolizing his intended subservience and dependency on Babylon for the stability and prosperity of his vassal kingdom.

CONTEXT

  • Literary Context: Ezekiel 17:5 is an integral part of an extended prophetic allegory (Ezekiel 17:1-24) that God gave to Ezekiel to explain the complex political and theological situation of Judah during the Babylonian exile. The parable opens with two great eagles and a vine, representing Babylon and Egypt, and the kingdom of Judah, respectively. The first eagle (Nebuchadnezzar) comes to Lebanon (Jerusalem), takes the highest branch (King Jehoiachin and the elite), and carries it to a land of merchants (Babylon). Verse 5 then introduces the second phase of this action: the same eagle takes a "seed of the land" and plants it, establishing a new, dependent kingdom. This sets the stage for the subsequent verses (Ezekiel 17:6-10), which describe the vine's (Judah's) initial growth under Babylonian suzerainty, and its eventual rebellion by turning toward the second great eagle (Egypt), leading to its ultimate destruction. The parable is later interpreted explicitly by God in Ezekiel 17:11-21.
  • Historical & Cultural Context: The historical backdrop for this prophecy is the period immediately following the first Babylonian siege of Jerusalem in 597 BC. King Nebuchadnezzar had deposed King Jehoiachin and exiled him along with the cream of Judah's society, including Ezekiel himself (2 Kings 24:10-16). In Jehoiachin's place, Nebuchadnezzar appointed Mattaniah, Jehoiachin's uncle, renaming him Zedekiah (2 Kings 24:17). This act was a strategic move to ensure Judah remained a loyal vassal state. The "fruitful field" and "great waters" symbolize the fertile, well-resourced land of Babylon, or more broadly, the sphere of Babylonian power and influence, which was intended to nourish and sustain Zedekiah's reign. The "willow tree" (Hebrew: tsaphtsâphâh) is culturally significant; willows thrive in well-watered areas and are known for their rapid growth and pliable nature. This imagery underscores Zedekiah's expected reliance and subservience to Babylon for his kingdom's stability and prosperity, a stark reminder of Judah's diminished sovereignty.
  • Key Themes: This verse powerfully contributes to several overarching themes in Ezekiel and the broader prophetic literature. Firstly, it highlights Divine Sovereignty over nations and their rulers. Even the seemingly autonomous actions of a powerful king like Nebuchadnezzar are portrayed as instruments in God's hands to execute His judgment and disciplinary plan for Judah (Isaiah 10:5-7). Secondly, the imagery of the "seed" planted by "great waters" as a "willow tree" vividly illustrates the theme of Vassalage and Dependency. Zedekiah's rule, and indeed the very existence of the remnant kingdom of Judah, was entirely contingent upon his loyalty to Babylon and the terms of the covenant he swore in the Lord's name. This dependency would become a crucial test of Judah's faithfulness. Lastly, the verse functions as a crucial setup for the theme of Setting the Stage for Judgment. While Nebuchadnezzar's act appears to be a benevolent establishment of a new king, it was a profound test of Judah's obedience. Zedekiah's subsequent rebellion against this divinely orchestrated covenant, detailed later in Ezekiel 17:15, ultimately led to Jerusalem's final destruction and the complete Babylonian captivity, fulfilling God's prophetic warnings.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • seed (Hebrew, zeraʻ', H2233): From the root זָרַע, meaning "to sow." In this context, zeraʻ refers to the "posterity" or "child" of the land, specifically the native royal lineage. It signifies Mattaniah (Zedekiah), who was of the royal house of Judah, distinguishing him as a local appointment rather than a foreign transplant. The term emphasizes his origin from the land itself, making his subsequent disloyalty even more poignant.
  • planted (Hebrew, nâthan', H5414): A primitive root meaning "to give," but used with a vast latitude of application including "to put," "to place," "to set," or "to appoint." Here, nâthan conveys the intentional act of the eagle (Nebuchadnezzar) in establishing Zedekiah on the throne. It's not merely a passive placement but an active, deliberate installation, highlighting the foreign power's agency in determining Judah's leadership.
  • willow tree (Hebrew, tsaphtsâphâh', H6851): From צוּף, referring to a tree that grows in overflowed places, specifically a willow. The tsaphtsâphâh is characterized by its need for abundant water and its rapid, often sprawling growth. Symbolically, it represents Zedekiah's kingdom, which was expected to flourish, but only if it remained deeply rooted in and dependent upon the "great waters" of Babylonian suzerainty. Its pliable nature also hints at the expected subservience.

Verse Breakdown

  • "He took also of the seed of the land": This clause describes the first action of the great eagle (Nebuchadnezzar). "The seed of the land" explicitly refers to Mattaniah (Zedekiah), who was a native of Judah and of the royal Davidic lineage, chosen by Nebuchadnezzar to replace his nephew, Jehoiachin. This highlights the Babylonian king's strategic decision to appoint a local ruler rather than a foreign governor, aiming for stability through a familiar face.
  • "and planted it in a fruitful field": This signifies the establishment of Zedekiah's kingdom in Judah under Babylonian oversight. The "fruitful field" represents the territory of Judah itself, which, though ravaged by previous sieges, still held the potential for prosperity if it remained loyal to Babylon. It implies an environment designed for growth and sustenance, provided the conditions set by the "planter" were met.
  • "he placed [it] by great waters": This further elaborates on the conditions for the "seed's" growth. "Great waters" symbolize the ample resources, protection, and power of the Babylonian empire. Zedekiah's reign was intended to be sustained and nourished by Babylon's might, emphasizing his complete dependency. The imagery suggests a deliberate act of ensuring the vassal kingdom's vitality, but only within the confines of the suzerain's control.
  • "and set it [as] a willow tree": This final phrase defines the nature of the established kingdom. The "willow tree" (tsaphtsâphâh) is a metaphor for Zedekiah's reign. Willows are known for their rapid growth and their absolute reliance on abundant water. This symbolizes the expectation that Zedekiah's kingdom would thrive and expand, but only if it remained firmly rooted in and subservient to the "great waters" of Babylon. It also subtly hints at the tree's pliable nature, suggesting a kingdom expected to bend to the will of its overlord.

Literary Devices

Ezekiel 17:5 is rich with literary devices, primarily Allegory, Symbolism, and Metaphor. The entire chapter functions as an Allegory, where the narrative of the two eagles and the vine represents actual historical events and characters. The "seed of the land" is a symbol for Mattaniah/Zedekiah, the native royal successor. The "fruitful field" and "great waters" are symbols of the land of Judah and the overarching power/resources of Babylon, respectively. The phrase "set it as a willow tree" is a powerful metaphor comparing Zedekiah's kingdom to a willow. This metaphor underscores the expected characteristics of his rule: rapid growth and apparent flourishing, but utterly dependent on the "waters" (Babylonian suzerainty) for its very existence. The choice of the willow also subtly foreshadows its ultimate weakness and inability to stand independently when faced with the "east wind" of God's judgment, as described later in the parable.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 17:5 profoundly illustrates God's active involvement in human history, even in the seemingly secular realm of political power and international relations. It underscores that no earthly kingdom, no matter how powerful, operates outside the divine will. Nebuchadnezzar's actions, though driven by imperial ambition, were ultimately instruments in God's hand to discipline Judah. This verse, therefore, serves as a powerful reminder of God's absolute sovereignty, orchestrating events to fulfill His purposes, whether through judgment or restoration. It also highlights the solemnity of covenants and the severe consequences of breaking them, especially when sworn in the Lord's name, as Zedekiah's oath to Babylon was. The imagery of dependency also points to a deeper theological truth: true flourishing, for individuals and nations, comes from relying on the true source of life and power, which is God Himself, not on shifting earthly alliances.

REFLECTION AND APPLICATION

Ezekiel 17:5 offers profound insights for contemporary reflection. It challenges us to look beyond immediate circumstances and human actors to discern the hand of God at work, even in complex geopolitical situations or personal trials. Just as Zedekiah's kingdom was entirely dependent on the "great waters" of Babylon, our lives, ministries, and endeavors are utterly dependent on God's sustaining grace and provision. Any attempt to seek security or prosperity apart from Him, or to break covenants made with Him, inevitably leads to spiritual barrenness and judgment. This verse calls us to cultivate a deep and abiding trust in God's sovereignty, recognizing that He is always at work, even when His methods are mysterious or involve difficult circumstances. It also serves as a potent reminder of the sanctity of oaths and commitments, urging us to be people of integrity whose word is trustworthy, reflecting the faithfulness of God Himself.

Questions for Reflection

  • In what areas of your life are you tempted to rely on "great waters" (worldly resources, human strength, fleeting alliances) rather than on God alone?
  • How does understanding God's sovereignty in historical events like Zedekiah's appointment impact your perspective on current global or personal challenges?
  • What "covenants" or commitments (to God, family, community) have you made, and how can you ensure you remain faithful to them, understanding the spiritual implications of your integrity?

FAQ

Who do the "seed of the land" and the "willow tree" represent in Ezekiel 17:5?

Answer: In Ezekiel 17:5, the "seed of the land" specifically represents Mattaniah, who was the uncle of King Jehoiachin. Nebuchadnezzar, the king of Babylon, appointed Mattaniah as the new king of Judah after deporting Jehoiachin and many prominent citizens to Babylon following the first siege of Jerusalem in 597 BC. Nebuchadnezzar renamed Mattaniah to Zedekiah (as detailed in 2 Kings 24:17). The "willow tree" is a metaphor for Zedekiah's kingdom, symbolizing its intended nature: a kingdom that would flourish and grow, but only if it remained completely dependent upon and subservient to the "great waters" of Babylonian power and authority. This imagery highlights the vassal relationship and the expectation of loyalty from Judah to Babylon.

CHRIST-CENTERED FULFILLMENT

Ezekiel 17:5, while detailing a historical moment of political maneuvering and judgment, finds its ultimate Christ-centered fulfillment in profound ways. The "seed of the land" that was planted and expected to flourish under a foreign power ultimately failed due to disloyalty. This earthly "seed" foreshadows the true and righteous "Branch" or "Seed" who would come from the root of Jesse, Jesus Christ (Isaiah 11:1). Unlike Zedekiah, who sought alliances with other earthly powers, Jesus perfectly embodied absolute dependence on God the Father, stating, "I can do nothing on my own" (John 5:19). He is the true King, not established by human decree or dependent on "great waters" of worldly power, but rooted in the eternal power of God (Hebrews 7:16). The "fruitful field" and "great waters" that were meant to sustain Zedekiah's fragile kingdom find their spiritual reality in Christ, who is the true source of living water (John 4:14) and the one who plants His people in fertile ground, causing them to bear much fruit through the Holy Spirit (John 15:5). The temporary, dependent kingdom of Zedekiah points to the eternal, unshakable kingdom established by Christ, which will never be destroyed or given to another people (Daniel 2:44). Thus, while Ezekiel 17:5 speaks of a failed human attempt at stability, it ultimately magnifies the perfect sovereignty and enduring reign of Christ, the true King and the source of all true life and flourishing.

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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
(Chapter 17, Verse 1 and following) And the word of the Lord came to me, saying: Son of man, propose a riddle, tell a parable to the house of Israel, and say: Thus says the Lord God: A great eagle with large wings, long feathers, full of plumage and variety, came to Lebanon and took the topmost branch of a cedar. It plucked off the highest of its young twigs and carried it to the land of Canaan, and set it in a city of merchants. And he took of the seed of the land, and planted it in the ground for seed so that it would establish roots over many waters; he set it on the surface. And when it sprouted, it grew into a vine of wide spread with low stature: its branches turned toward it and its roots were under it. Thus the vineyard was made and it bore fruit in the form of tendrils and it sent out shoots. And the word of the Lord came to me, saying: Son of man, tell a story and speak a parable to the house of Israel, and say: This is what the Lord God says: A great eagle with great wings, full of long feathers, with long wings and full of talons, came and took from among the choice cedars. He uprooted the tops of its tender shoots and brought them to the land of Chanaan. He put it in a walled city and took it from the seed of the land and planted it in a field over many waters, so that it would be seen. He planted it and it grew into a weak and small vine, so that only its branches could be seen beneath it, and its roots were underneath it. And it became a great vine and produced branches and extended its branches. When it is said of the prophets: Present an enigma, tell a parable, or as the Septuagint translated: tell a narration, it is shown that what is said is obscure. For there is no doubt that to present an enigma and a parable is to express something in words and hold something in meaning. And indeed the Savior spoke to the people in parables, which he explained in secret to the apostles. Therefore, we must understand enigma and parable in such a way that enigma and parable are Two enigmas and parables are presented in the prophecy of Ezekiel at present by Aquila. Now we must first speak: we will discuss the other in the following. And in the meantime, let us enjoy a simple story. The great eagle, with large wings, long feathers, and full of variety, or as the Septuagint translates it, full of claws, is King Nebuchadnezzar of the Chaldeans, about whom Hosea also speaks: Like an eagle over the house of God (Hosea 8:1). He who reigns over many nations and is surrounded by an innumerable army comes over the house of God, undoubtedly referring to the temple, or as Scripture says now, over Lebanon, about which Zechariah speaks: Open, Lebanon, your gates, and let fire consume your cedars. Howl, O fir tree, for the cedar is fallen; because the mighty are spoiled:(Zach. XI, 12). And often the temple, which was famous and lofty, is called Lebanon in the holy Scriptures. And he took the pith of the cedar, and the top of its branches he plucked off, and brought it to the land of Chanaan, and placed it in the city of the merchants. For the merchants, or for the merchandise, the seventy translated it. Now it signifies Jehoiachin, the king of Juda, whom Nebuchadnezzar, with his mother and the princes of the people, took captive, and all the treasures of Jerusalem and the vessels of the temple; and he carried them into Babylon, which is in the land of Chanaan, and there he grew old. Afterwards, the Lord and our Savior was born through Salathiel and Zorobabel, as the Scripture of the Evangelist Matthew testifies (Matthew 1). He brought forth from the seed of the same land, that is, from the royal lineage, Matthan, uncle of Jechoniah, whose name he changed and called him Zedekiah, and he set him as king in Jerusalem, and he ruled over many peoples. And yet he set him on the surface and did not establish the power of his high empire with a deep root. But he set him there to be looked upon, and he was under the power of Babylon, or of low stature, with his branches looking towards it, so that he would indeed govern the people of Judah, but look to the command of the Babylonians. For this is what Scripture says: 'He will be lowly in stature, his branches will turn towards her, and he will be overshadowed by an eagle.' This is more clearly translated by the Septuagint, 'What had been planted grew up and became a weak and small vineyard, so that only its branches were visible, and it seemed to have a kingdom of its own, but its kingdom was lowly and weak, ruled by the authority of the Babylonian prince.' This is the interpretation of the present chapter, to which we will append the rest.
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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