Ezekiel 17:6

Translation
King James Version
And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.
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KJV (with Strong's)
And it grew H6779, and became a spreading H5628 vine H1612 of low H8217 stature H6967, whose branches H1808 turned H6437 toward him, and the roots H8328 thereof were under him: so it became a vine H1612, and brought forth H6213 branches H905, and shot H7971 forth sprigs H6288.
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Complete Jewish Bible
It grew to become a fruitful vine sprawling over the ground; its branches turned toward him, and its roots were under him - thus it became a vine, sprouting branches and putting forth shoots.
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Berean Standard Bible
It sprouted and became a spreading vine, low in height, with branches turned toward him; yet its roots remained where it stood. So it became a vine and yielded branches and sent out shoots.
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American Standard Version
And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.
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World English Bible Messianic
It grew, and became a spreading vine of low stature, whose branches turned toward him, and its roots were under him: so it became a vine, and produced branches, and shot out sprigs.
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Geneva Bible (1599)
And it budded vp, and was like a spreading vine of low stature, whose branches turned toward it, and the rootes thereof were vnder it: so it became a vine, and it brought foorth branches, and shot foorth buds.
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Young's Literal Translation
And it springeth up, and becometh a spreading vine, humble of stature, To turn its thin shoots toward itself, And its roots are under it, And it becometh a vine, and maketh boughs, And sendeth forth beauteous branches.
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See also
Ezekiel 17:14Proverbs 16:18Proverbs 16:19
In the KJVVerse 20,832 of 31,102

Study This Verse

SUMMARY

Ezekiel 17:6, part of an intricate prophetic riddle, vividly portrays the initial establishment and growth of the kingdom of Judah under King Zedekiah following the first Babylonian deportation. Using the imagery of a vine, the verse illustrates Judah's significantly diminished and dependent status as a vassal state to Babylon. Despite its "low stature," the vine initially thrives, symbolizing a period of fragile peace and limited prosperity for the kingdom, contingent upon its loyalty to the "great eagle," King Nebuchadnezzar. This passage underscores the precarious nature of worldly power and the underlying divine orchestration of historical events, setting the stage for the dramatic consequences of Zedekiah's subsequent rebellion.

CONTEXT

  • Literary Context: Ezekiel 17:6 is a crucial component of an elaborate prophetic allegory delivered by God through the prophet Ezekiel, commencing in Ezekiel 17:1. This complex parable employs the vivid imagery of two great eagles, a majestic cedar tree, and a lowly vine to symbolize the intricate political maneuvers and divine judgments unfolding upon the kingdom of Judah. The first great eagle represents King Nebuchadnezzar of Babylon, who had previously deported King Jehoiachin and the leading figures of Judah, symbolized as "the highest branch of the cedar" in Ezekiel 17:4. In their stead, Nebuchadnezzar installed Zedekiah as a vassal king, binding him with a solemn oath of loyalty. Verse 6 specifically details the condition and initial development of this new, subservient kingdom under Zedekiah, emphasizing its dependent position relative to Babylon. The subsequent verses, particularly Ezekiel 17:15-21, foreshadow Zedekiah's ill-fated rebellion against Babylon and the catastrophic divine judgment that would ensue.
  • Historical & Cultural Context: The historical setting for Ezekiel 17 is the tumultuous period following Nebuchadnezzar's first siege of Jerusalem in 597 BC. After this conquest, Nebuchadnezzar deposed King Jehoiachin and exiled him, along with a significant portion of Judah's elite, to Babylon. He then appointed Zedekiah, Jehoiachin's uncle, as a puppet king in Jerusalem. This appointment was solidified by a solemn oath of allegiance, a common and legally binding practice in ancient Near Eastern vassal treaties. Such covenants typically involved severe curses invoked in the name of the suzerain's gods, ensuring loyalty. Judah, once a sovereign kingdom, was thus reduced to a dependent state, its very existence and stability entirely predicated on its adherence to the terms imposed by Babylon. The "low stature" of the vine in the verse powerfully conveys this diminished geopolitical reality, a stark contrast to Judah's former independence and glory under the Davidic monarchy.
  • Key Themes: The imagery of the vine in this chapter contributes significantly to several profound themes prevalent throughout Ezekiel and the broader Old Testament prophetic tradition. Firstly, it powerfully underscores the sovereignty of God over all nations and rulers; though human kings and empires are at play, it is ultimately Yahweh who orchestrates these events, raising up and casting down kingdoms according to His divine purpose, as affirmed in Daniel 4:17. Secondly, the passage highlights the severe consequences of covenant-breaking. Zedekiah's oath to Nebuchadnezzar, while an earthly political arrangement, was understood as a solemn vow before God, and its violation would incur divine judgment, a theme explicitly elaborated in Ezekiel 17:18-19. Thirdly, the imagery of Israel/Judah as a vine is a recurring motif in biblical literature, often symbolizing God's intimate relationship with His people and their expected fruitfulness (e.g., Isaiah 5:1-7). Here, the vine's "low stature" and its dependence on the eagle emphasize Judah's humiliation and subservience, a direct result of its prior unfaithfulness to God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Vine (Hebrew, gephen', H1612): This term specifically denotes a grape vine, derived from an unused root meaning "to bend" or "to twine." In biblical literature, the vine is a potent and multifaceted symbol, frequently representing Israel (e.g., Psalm 80:8). Here, its application to Judah under Zedekiah emphasizes its organic nature and potential for fruitfulness, but also its inherent dependence on a source of nourishment and support. The choice of "vine" rather than a sturdy tree underscores Judah's vulnerability and its need for external sustenance and protection.
  • Spreading (Hebrew, çârach', H5628): This primitive root signifies "to extend," often implying extension even to excess or a vigorous outward movement. In the context of a vine, it suggests robust growth and expansive development. This "spreading" indicates a period of initial prosperity and stability for Zedekiah's kingdom, suggesting that under Babylonian patronage, Judah was able to recover and flourish, albeit within the confines of its vassalage. It implies a certain vitality and outward manifestation of life despite its "low stature."
  • Low stature (Hebrew, shâphâl' and qôwmâh', H8217): The word shâphâl means "depressed, humble, low," while qôwmâh refers to "height" or "stature." Together, "low stature" vividly describes the diminished political and national standing of Judah. It stands in sharp contrast to the "highest branch of the cedar" (representing Jehoiachin's more powerful kingdom) that Nebuchadnezzar had previously removed. This phrase emphatically highlights the kingdom's subservience, lack of independent power, and humble position, a direct consequence of divine judgment and Babylonian conquest.

Verse Breakdown

  • "And it grew, and became a spreading vine of low stature,": This opening clause introduces the central image of the allegory, referring to the "seed of the land" (Zedekiah) planted by the great eagle (Nebuchadnezzar) in Ezekiel 17:5. This seed, representing Zedekiah and his kingdom, quickly took root and began to flourish. The description "spreading vine" suggests a degree of initial success and expansion, while "of low stature" immediately qualifies this growth, indicating that Judah's prosperity was limited and its independent power severely curtailed under Babylonian dominion.
  • "whose branches turned toward him,": This phrase profoundly emphasizes the complete dependence of the new kingdom (Zedekiah) on the "him," referring to the great eagle (Nebuchadnezzar). The branches of the vine, symbolizing the people and the kingdom's vitality, were not reaching upwards independently towards God or self-sufficiency but were explicitly directed towards their suzerain. This signifies Zedekiah's required loyalty, subservience, and acknowledgment of Nebuchadnezzar as the source of its continued existence and well-being.
  • "and the roots thereof were under him:": This further reinforces the theme of absolute dependence and subservience. The roots, representing the very foundation, stability, and life-source of the kingdom, were firmly established "under him," meaning under the authority, protection, and provision of Nebuchadnezzar. This implies that Judah's security and ability to draw sustenance and thrive were entirely contingent upon its relationship with and submission to Babylon. Any attempt to sever these roots would inevitably lead to collapse.
  • "so it became a vine, and brought forth branches, and shot forth sprigs.": This concluding clause reiterates the initial success and apparent vitality of Zedekiah's kingdom under Babylonian rule. The repetition of "became a vine" underscores its identity as a distinct, though utterly dependent, entity. "Brought forth branches, and shot forth sprigs" depicts a flourishing state, indicating a period of peace, population growth, and economic stability, as long as the terms of the vassalage were honored. This was a fragile and conditional prosperity, entirely at the discretion of the Babylonian king.

Literary Devices

Ezekiel 17:6 is rich in Allegory and Symbolism, forming a central part of the extended prophetic riddle presented in the chapter. The entire passage functions as an elaborate allegory where the "great eagle," "cedar," and "vine" are not literal but represent specific political entities and individuals. The "vine" itself is a powerful Symbol for the kingdom of Judah, a common biblical motif employed to depict Israel's relationship with God (e.g., Hosea 10:1). Its "low stature" symbolizes Judah's diminished sovereignty and humble position as a vassal state, contrasting sharply with its former glory. The "branches" and "roots" further employ Symbolism to represent the kingdom's people, its vitality, and its foundational dependence. The phrase "whose branches turned toward him, and the roots thereof were under him" is a vivid piece of Imagery, painting a clear and immediate picture of subservience and reliance. This imagery effectively communicates the political reality of Zedekiah's reign: a kingdom that could only thrive by directing its allegiance and drawing its strength from its Babylonian overlord.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 17:6, within its broader allegorical context, profoundly illustrates God's active and sovereign involvement in the political landscape of nations. It reveals that even the rise and fall of earthly kingdoms, and the intricate web of human treaties and betrayals, are ultimately under the sovereign hand of Yahweh. The "low stature" of the vine serves as a stark reminder of Judah's humiliation due to its unfaithfulness, a divine consequence for their rebellion against God's covenant. Yet, the initial "spreading" and "bringing forth branches" also subtly hint at God's mercy, allowing a period of peace and recovery even in judgment, providing an opportunity for repentance before the final, devastating judgment for Zedekiah's broken oath. The passage underscores the principle that true stability and lasting prosperity, whether for a nation or an individual, are found in humble dependence and faithful adherence to divine and righteous covenants, rather than in seeking strength from unreliable worldly alliances.

  • Isaiah 5:1-7 - Describes Israel as a vineyard planted by God, which failed to produce good fruit, leading to divine judgment and desolation.
  • Psalm 80:8-16 - A poignant lament portraying Israel as a vine brought out of Egypt, which God once cared for but has now allowed to be ravaged, prompting a plea for restoration.
  • Jeremiah 2:21 - God laments planting Israel as a noble, choice vine, only for it to turn into a wild, degenerate one, signifying their spiritual corruption.

REFLECTION AND APPLICATION

The imagery of the vine in Ezekiel 17:6, though depicting a historical political reality, carries profound spiritual lessons for believers today. Just as Judah's peace and growth were contingent on its faithfulness to its commitments and its recognition of its dependent status, so too is our spiritual flourishing directly tied to our humble dependence on God and our faithfulness to His covenant. We are called to be "vines" that draw our life and sustenance from the true source, Jesus Christ, rather than seeking strength or security from worldly systems, fleeting alliances, or broken promises. When we attempt to break away from God's established order or rely on our own strength and wisdom, we risk spiritual desolation, much like Zedekiah's kingdom faced ultimate ruin. This passage challenges us to examine where our "branches" are turning and where our "roots" are truly anchored. Are we seeking to flourish independently, or are we humbly abiding in the One who gives true life and stability? It reminds us that even in periods of apparent prosperity, if our foundation is not in God, our growth is fragile and ultimately unsustainable.

Questions for Reflection

  • In what areas of my life am I tempted to seek independence from God, rather than humble dependence and submission to His will?
  • How does the "low stature" of the vine in Ezekiel 17:6 challenge my understanding of true strength, security, and prosperity in a fallen world?
  • What "vows" or commitments, whether to God or to others, might I be neglecting or considering breaking, and what are the potential spiritual or relational consequences?
  • How can I more intentionally "turn my branches" and "anchor my roots" in Christ, ensuring my spiritual flourishing is truly sustained by Him alone?

FAQ

What is the significance of the "vine" imagery in Ezekiel 17:6?

Answer: The "vine" (Hebrew: gephen) is a highly significant symbol in biblical literature, frequently representing Israel or God's people. In Ezekiel 17:6, it specifically symbolizes the kingdom of Judah under King Zedekiah. Its significance lies in conveying both the potential for growth and fruitfulness, and more importantly, its inherent dependence. Unlike a sturdy tree, a vine requires external support to thrive. Here, the vine's "low stature" and its branches and roots turning "toward him" (Nebuchadnezzar) emphasize Judah's diminished, subservient status as a vassal state, entirely dependent on Babylon for its continued existence and any measure of prosperity. It highlights that Judah's national identity and well-being were now tied to an external, human power, rather than solely to God.

How does Ezekiel 17:6 relate to Zedekiah's reign and the ultimate fall of Jerusalem?

Answer: Ezekiel 17:6 describes the initial phase of Zedekiah's reign, where the kingdom of Judah, though reduced to a "low stature" vassal state, experienced a period of relative peace and growth ("brought forth branches, and shot forth sprigs"). This was contingent on Zedekiah's faithfulness to his oath of loyalty to Nebuchadnezzar, the Babylonian king. However, as detailed later in the chapter, particularly in Ezekiel 17:15, Zedekiah broke this solemn oath by seeking an alliance with Egypt. This act of rebellion, seen as a grave sin against God (who witnessed the oath), led to Babylon's final siege and destruction of Jerusalem, the exile of the remaining population, and the definitive end of the Davidic monarchy in Judah. Thus, Ezekiel 17:6 sets the stage for the tragic consequences of Zedekiah's unfaithfulness and the ultimate divine judgment on Judah.

CHRIST-CENTERED FULFILLMENT

Ezekiel 17:6, with its imagery of a dependent and ultimately unfaithful vine, finds its profound Christ-centered fulfillment in the New Testament. While the vine in Ezekiel represents a fallen Judah under human suzerainty, Jesus declares Himself to be the True Vine in John 15:1. Unlike the vulnerable and ultimately disloyal vine of Judah, Christ is the perfect and faithful source of life and fruitfulness for all who abide in Him. The "low stature" of the vine in Ezekiel, symbolizing humility and dependence, foreshadows the profound humility of Christ, who, though divine, took on the form of a servant and humbled Himself even to death on a cross (Philippians 2:7-8). Furthermore, the broken covenant of Zedekiah, leading to judgment and ruin, points powerfully to the new and eternal covenant established in Christ's blood (Luke 22:20), through which true spiritual life, forgiveness, and unbroken fellowship with God are now eternally possible. The promise of God in Ezekiel 17:22-24, to plant a "tender sprig" from the "topmost of the young twigs" that will grow into a majestic cedar, directly points to the Messiah, Jesus Christ, who is the righteous Branch of David (Isaiah 11:1). He is the King who establishes an everlasting kingdom, fulfilling all of God's promises and providing the true, unwavering source of life and stability for all who abide in Him. He is the ultimate fulfillment of God's desire for a flourishing, faithful people, rooted in Him alone.

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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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Origen of AlexandriaAD 253
HOMILIES ON EZEKIEL 11:4
As long as it was on holy ground, the vine was huge; but when it was taken to the land of sinners, it was made infirm and small.
John ChrysostomAD 407
HOMILIES CONCERNING THE STATUES 19:9
[Ezekiel] calls the city of Jerusalem a vine; but in saying that it stretched out its branches towards the eagle and that its roots were under him, he refers to the treaties and alliances made with him and that it cast itself on him.
JeromeAD 420
HOMILY 94 (ON EASTER SUNDAY)
Whoever has been under the wings of this sun [of justice and healing] who has said in the Gospel: how often would I have gathered your children together, as a hen gathers her young under her wings, but you would not! shall be safe from the devil hawk, safe under the great wings of that mighty eagle in Ezekiel, and all the wounds of his sins shall be healed.
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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