Ezekiel 17:7

Translation
King James Version
There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation.
Ask
KJV (with Strong's)
There was also another H259 great H1419 eagle H5404 with great H1419 wings H3671 and many H7227 feathers H5133: and, behold, this vine H1612 did bend H3719 her roots H8328 toward him, and shot forth H7971 her branches H1808 toward him, that he might water H8248 it by the furrows H6170 of her plantation H4302.
Ask
Complete Jewish Bible
"'There was another big eagle with great wings and many feathers; and the vine bent its roots toward him and put forth its branches toward him, so that he might water it more than in the bed where it was planted.
Ask
Berean Standard Bible
But there was another great eagle with great wings and many feathers. And behold, this vine bent its roots toward him. It stretched out its branches to him from its planting bed, so that he might water it.
Ask
American Standard Version
There was also another great eagle with great wings and many feathers: and, behold, this vine did bend its roots toward him, and shot forth its branches toward him, from the beds of its plantation, that he might water it.
Ask
World English Bible Messianic
There was also another great eagle with great wings and many feathers: and behold, this vine bent its roots toward him, and shot out its branches toward him, from the beds of its plantation, that he might water it.
Ask
Geneva Bible (1599)
There was also another great eagle with great wings and many feathers, and beholde, this vine did turne her rootes toward it, and spred foorth her branches toward it, that she might water it by the trenches of her plantation.
Ask
Young's Literal Translation
And there is another great eagle, Great-winged, and abounding with feathers, And lo, this vine hath bent its roots toward him, And its thin shoots it hath sent out toward him, To water it from the furrows of its planting,
Ask
See also
Ezekiel 31:4Ezekiel 17:152 Kings 24:202 Chronicles 26:13Jeremiah 37:5Jeremiah 37:7
In the KJVVerse 20,833 of 31,102

Study This Verse

SUMMARY

Ezekiel 17:7 is a crucial component of a complex allegorical riddle, unveiled by God to the prophet Ezekiel, which exposes the duplicitous political machinations of King Zedekiah of Judah. This verse specifically introduces "another great eagle," symbolizing Pharaoh Hophra of Egypt, a formidable power to whom the "vine"—representing the kingdom of Judah and its monarch, Zedekiah—desperately turns. It vividly portrays Judah's active reorientation of allegiance, bending its roots and shooting forth its branches towards Egypt, seeking vital sustenance and military support. This act constitutes a profound breach of Zedekiah's solemn oath to Babylon and a direct violation of divine covenant, setting the stage for inevitable divine judgment.

CONTEXT

  • Literary Context: Ezekiel 17:7 is intricately woven into an extended allegorical riddle presented by God to Ezekiel, commencing in Ezekiel 17:1. The preceding verses establish the initial scenario, introducing the first "great eagle" (Ezekiel 17:3), identified as Nebuchadnezzar, King of Babylon. This eagle had forcefully removed the "top of the cedar" (King Jehoiachin and the Judean elite) and, in their place, planted a "seed of the land" (Zedekiah) as a vassal ruler, binding him with a sacred oath. Verse 7 then introduces the second eagle, creating the central conflict of Zedekiah's profound betrayal. The subsequent narrative, particularly Ezekiel 17:8-10, details the vine's initial prosperity under Babylonian suzerainty and the catastrophic consequences of its turning to the second eagle, directly preceding God's pronouncement of judgment and Zedekiah's inevitable downfall for breaking his covenant, elaborated in Ezekiel 17:11-21.

  • Historical & Cultural Context: The historical setting for Ezekiel 17 is the tumultuous era of the Babylonian exile, specifically following Nebuchadnezzar's initial siege of Jerusalem in 597 BC. During this event, King Jehoiachin was deported to Babylon, and his uncle, Zedekiah, was installed as a puppet king by Nebuchadnezzar. Crucially, Zedekiah swore a solemn oath of allegiance to Nebuchadnezzar, most likely invoking the name of Yahweh. In the ancient Near East, such oaths, particularly those involving deities, were considered profoundly binding and their violation a grave offense, inviting severe divine retribution. Judah, strategically positioned between the dominant empires of Mesopotamia (Babylon) and Egypt, frequently found itself entangled in geopolitical power struggles, often seeking alliances with one power against the other. Pharaoh Hophra (also known as Apries in Greek accounts), who reigned in Egypt from 589-570 BC, actively sought to reassert Egyptian influence in the Levant, making him an appealing, though ultimately unreliable, potential ally for Judah in its desperate bid for independence from Babylonian dominance. The rich agricultural imagery of vines, roots, and watering would have been immediately comprehensible and deeply resonant to an Israelite audience, whose lives were intimately connected to the land and its produce.

  • Key Themes: This verse powerfully contributes to several overarching themes prevalent in Ezekiel and the broader prophetic corpus. Foremost is the theme of Treachery and Broken Covenants, as Zedekiah's desperate appeal to Egypt directly violates his sacred oath to Babylon, an act God perceives as a profound breach of a covenant made in His very name (Ezekiel 17:15-19). This highlights God's unwavering demand for faithfulness and integrity. Another significant theme is False Reliance, as Judah's turning to Egypt symbolizes a dangerous and misplaced trust in human alliances and military might, rather than a steadfast reliance on God's sovereignty and protection. This motif echoes warnings found elsewhere in prophetic literature, such as Isaiah 31:1. The parable also serves as a potent foreshadowing of Divine Judgment, setting the stage for God's inevitable wrath upon Judah for its rebellion and faithlessness, culminating in the prophesied destruction of Jerusalem and its sacred temple. Despite the complex human political machinations, the underlying message powerfully reinforces God's Sovereignty, demonstrating His ultimate control over nations and their rulers, whom He uses as instruments to fulfill His righteous purposes and bring about His just judgment.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • great (Hebrew, gâdôwl', H1419): From גָּדַל; great (in any sense); hence, older; also insolent. This adjective, used twice in the description of the "another great eagle" ("great eagle with great wings"), emphasizes the immense power, formidable size, and significant influence of Pharaoh Hophra and the Egyptian empire. It conveys a sense of overwhelming might and extensive reach, highlighting why Zedekiah would perceive Egypt as a potent source of aid.
  • eagle (Hebrew, nesher', H5404): From an unused root meaning to lacerate; the eagle (or other large bird of prey). In this allegorical context, the "eagle" is a powerful and predatory symbol. The "another great eagle" specifically represents Pharaoh Hophra of Egypt, whose imperial strength, aggressive foreign policy, and capacity for military intervention are vividly conveyed by the imagery of a dominant bird of prey. Its presence signals a formidable, yet ultimately dangerous, external power.
  • vine (Hebrew, gephen', H1612): From an unused root meaning to bend; a vine (as twining), especially the grape. The vine is a deeply significant biblical metaphor, often representing Israel or Judah and their relationship with God. Here, it specifically embodies the kingdom of Judah under King Zedekiah. The root meaning "to bend" subtly foreshadows Judah's inclination to bend its allegiance away from its oath to Babylon, illustrating its inherent tendency towards political flexibility and, in this case, disloyalty.
  • water (Hebrew, shâqâh', H8248): A primitive root; to quaff, i.e. (causatively) to irrigate or furnish a potion to. This verb signifies the provision of essential sustenance, life, and vitality. In the allegorical framework, Zedekiah's desire for the eagle to "water" the vine represents his desperate plea for military aid, economic resources, and political support from Egypt. This "watering" was intended to sustain Judah's independence from Babylon and allow it to flourish, underscoring Judah's perceived need for external life-giving support to survive.

Verse Breakdown

  • "There was also another great eagle with great wings and many feathers:" This opening clause introduces the second major symbolic actor in the allegory, distinct from the first eagle (Babylon) described earlier in the chapter. The detailed description of "great wings and many feathers" serves to emphasize the formidable power, extensive reach, and vast resources of this entity, which represents Pharaoh Hophra and the Egyptian empire. It conveys a sense of overwhelming capability and a multitude of assets, making Egypt appear as a highly attractive, albeit ultimately deceptive, ally.
  • "and, behold, this vine did bend her roots toward him," This phrase marks a decisive and intentional action on the part of the "vine," symbolizing King Zedekiah and the kingdom of Judah. The act of "bending her roots" signifies a fundamental reorientation of allegiance and a deep-seated desire for connection and nourishment from a new source. Roots are foundational, providing stability and drawing sustenance; thus, their redirection towards another power indicates a profound shift in loyalty and a desperate search for an alternative source of security and life.
  • "and shot forth her branches toward him," Complementing the bending of roots, the "shooting forth of branches" further illustrates the active, overt, and visible nature of Judah's appeal to Egypt. Branches are the visible, productive parts of a vine, reaching out for light and support. This imagery depicts Zedekiah's open diplomatic overtures, military appeals, and active pursuit of an alliance with Egypt, seeking protection and assistance against Babylon. It is a clear and public demonstration of disloyalty and a breach of his sworn oath.
  • "that he might water it by the furrows of her plantation." This concluding clause reveals the underlying motivation for the vine's actions. To be "watered" signifies receiving vital nourishment, military aid, and political support necessary for growth and survival. The "furrows of her plantation" refer to the prepared ground where the vine was planted, emphasizing that Judah was seeking this sustenance for its very existence and continued flourishing within its own territory. This highlights Judah's desperate hope that Egypt would provide the necessary resources to break free from Babylonian control and restore its former strength, a hope that would prove to be a tragic delusion.

Literary Devices

Ezekiel 17:7 is exceptionally rich in Allegory, where the entire narrative of the two eagles and the vine functions as an extended, complex metaphor for the intricate geopolitical realities of Judah's relationship with the dominant empires of Babylon and Egypt. Within this allegory, each distinct element—the eagles, the vine, its roots, branches, and the act of watering—serves as a potent Symbol, representing specific historical entities and their actions. The "great eagles" symbolize powerful imperial nations (Babylon and Egypt), while the "vine" symbolizes the kingdom of Judah and its king, Zedekiah. The verse also employs vivid Personification, attributing human-like actions and intentions to the inanimate vine, such as its decision to "bend her roots" and "shot forth her branches." This personification not only makes the allegory more vivid and relatable but also powerfully underscores the active, intentional, and morally culpable nature of Zedekiah's political choices. Furthermore, the consistent use of Imagery is particularly striking, drawing heavily on agricultural motifs (vine, roots, branches, furrows, watering) that would have resonated deeply with an ancient agrarian society. This vivid and familiar imagery effectively conveys complex geopolitical dynamics in a memorable and impactful way, highlighting Judah's desperate and misguided search for sustenance and security from an external, forbidden source.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 17:7 encapsulates the profound theological truth that God views the breaking of a solemn oath, particularly one made in His name, as a grave offense, irrespective of the political expediency or desperation that may have motivated it. Zedekiah's turning to Egypt was not merely a geopolitical miscalculation but a spiritual betrayal, a direct violation of the covenant he had sworn before God. This act underscores the divine demand for unwavering faithfulness, integrity, and absolute trust in God's sovereign plan, rather than a reliance on fleeting human alliances. It also highlights the inherent folly of seeking deliverance outside of God's divinely prescribed path, as such actions inevitably lead to judgment rather than salvation. The verse sets the stage for God's righteous wrath against Judah's rebellion, powerfully demonstrating that divine justice holds both nations and individuals accountable for their actions and their fidelity to Him.

REFLECTION AND APPLICATION

Ezekiel 17:7 offers a timeless and poignant cautionary tale about the pervasive dangers of misplaced trust and the profound consequences that stem from spiritual and moral infidelity. In our contemporary lives, we frequently encounter situations where we are tempted to seek "watering" from sources other than God—whether it be through an over-reliance on human wisdom, the illusion of financial security, the promises of political systems, or the comfort of personal connections, rather than placing our unwavering trust in His sovereign provision and divine guidance. This verse challenges us to undertake a sincere self-examination: Where are our "roots" bending, and towards whom are our "branches" reaching? Are we seeking our sustenance and security from the world's "great eagles," or are we firmly rooted in Christ, drawing life and vitality from the true Vine? The integrity of our commitments, especially those made before God, is of paramount importance. Just as Zedekiah's broken oath ultimately precipitated Jerusalem's catastrophic downfall, our own compromises and disloyalties can lead to spiritual barrenness, brokenness, and detrimental consequences. This powerful passage calls us to unwavering faithfulness, reminding us that authentic security, true flourishing, and lasting peace can only be found by abiding steadfastly in God's will and trusting implicitly in His unfailing strength.

Questions for Reflection

  • In what specific areas of your life are you tempted to "bend your roots" towards worldly solutions or human alliances instead of trusting God's provision and sovereignty?
  • How does this passage challenge your understanding of faithfulness and integrity in all your commitments, both to God and to those around you?
  • What "furrows" in your life are you hoping a "second eagle" will water, and how might you intentionally reorient your dependence solely on the Lord?

FAQ

What is the significance of the "furrows of her plantation" in this verse?

Answer: The "furrows of her plantation" refers to the prepared ground, the cultivated soil where the vine (Judah) was planted and expected to grow and thrive. In the context of the allegory, it signifies Judah's own national territory and its inherent desire for sustenance, flourishing, and continued existence within its land. The vine's hope that the second eagle (Egypt) would "water it by the furrows of her plantation" means that King Zedekiah was desperately seeking military and political support from Egypt to secure and strengthen Judah's position within its own borders, hoping to break free from Babylonian control and restore its former prosperity and independence. It highlights Judah's profound and desperate need for external life-giving support to maintain its national existence and productivity.

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

Answer: Ezekiel 17:7 is central to Ezekiel's overarching prophetic message of God's absolute sovereignty, His righteous judgment, and the dire consequences of Israel's persistent rebellion and idolatry. The parable of the eagles and the vine serves as a vivid and concrete illustration of Judah's profound political and spiritual unfaithfulness, directly linking their actions (seeking foreign alliances in violation of sacred oaths) to their impending destruction. It powerfully underscores the pervasive themes of covenant breaking, misplaced trust, and divine justice, which are fundamental and pervasive throughout the entire book. Ezekiel consistently portrays God as the one who holds nations accountable, even using powerful empires like Babylon and Egypt as instruments of His divine will, ultimately demonstrating that true hope and lasting restoration can only come through genuine repentance and complete reliance on God alone, as seen in later chapters like Ezekiel 36.

CHRIST-CENTERED FULFILLMENT

Ezekiel 17:7, with its poignant depiction of a vine seeking life and sustenance from a "great eagle" (Egypt) rather than from its true planter, profoundly foreshadows the ultimate spiritual truth revealed in Christ. While Zedekiah's vine sought external, unreliable, and ultimately destructive sustenance, Jesus declares Himself to be the True Vine, inviting all His followers to abide in Him alone to bear abundant and lasting fruit. The tragic failure of Judah to trust in God and their desperate reliance on human alliances, which inevitably led to their judgment and downfall, stands in stark contrast to the perfect faithfulness of Christ. He did not seek earthly power or political alliances to establish His eternal kingdom; instead, He humbly submitted to the Father's will, even unto death on the cross, thereby becoming the ultimate and sole source of true life and spiritual "watering" for all who believe. The broken covenant of Zedekiah finds its ultimate fulfillment, and indeed its glorious restoration, in the New Covenant established through Christ's shed blood. Where Judah failed in its fidelity and pursued fleeting worldly aid, Christ perfectly fulfilled all righteousness, offering true security, abundant life, and eternal salvation. His sacrifice on the cross, not an alliance with any worldly power, is the true "watering" that brings spiritual life and fruitfulness to those who are grafted into Him by faith (Romans 11:17-24). He is the true King who does not break His covenant, and in Him, we find the steadfast love, unfailing provision, and eternal security that Judah desperately, yet wrongly, sought from another.

Copy as

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.
Copy as
Origen of AlexandriaAD 253
HOMILIES ON EZEKIEL 11:2
Another crowd was taken by him, and it became a vine, less vigorous than it was when it was in the vineyard of God and on holy ground, where the sacrifices of God are celebrated, but it was transferred to Babylon as a weak vine.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
JeromeAD 420
Commentary on Ezekiel
(Verse 7 and following) And another great eagle appeared, with large wings and many feathers. And behold, this vineyard sent out its roots toward it, extending its branches toward it, in order to be irrigated by the streams of its sap. It was planted in good soil, above abundant waters, in order to produce leaves and bear fruit, and to become a great vineyard. Say: Thus says the Lord God: Will it succeed? Will it not uproot its roots and squeeze its fruit, causing all its branches to wither and dry up, so that it will not be strong in a mighty arm or among many people, in order to uproot it completely? Behold, it is planted, so will it prosper? When the burning wind touches it, will it not wither and dry up, and its shoots wither in its own beds? LXX: And another great eagle was made, with many wings and many claws. And behold, this vineyard was entangled with it, and its roots were attached to it, and its branches extended to it, in order to irrigate it with the soil of its plantation. In a good field, it was fattened over much water, so that it would produce shoots and bring forth fruit, and be a great vineyard. Therefore say: Thus says the Lord God: If it shall be exalted? Shall not its roots be tender, and its fruit wither, and all the things that have sprung from it wither, and it be pulled up even from its roots? And behold, it is fattened. Shall it be exalted? Shall it not, when the burning wind touches it, wither, and dry up with aridity? When the soil of its germination withers, the second eagle, that is, the other, also great, full of feathers, with many talons, because of its rapaciousness and the devastation of many nations, the king of Egypt is Pharaoh. And behold, this vineyard signifies King Zedekiah, who had been appointed by Nebuchadnezzar in Jerusalem, began, he says, to send his branches to it, that is, to send ambassadors to the king of the Egyptians, and to ask for help from him against the king to whom he was subject. For this is what the Scripture says now, that he may water it with the streams of his planting. Which had been planted in good soil by Nebuchadnezzar, in order to produce leaves and bear fruit, and to grow into a wider vineyard: therefore the prophet is commanded to speak to the vine, which had been planted by Nebuchadnezzar, and had sent its branches to the Egyptian eagle: will it prosper because she has tried to do this, and will not all her branches and shoots wither immediately? And did he not, he says, flee to a great army and not to a numerous people? For, while fleeing, Zedekiah was deserted by the help of the king of Egypt, and he was captured by the generals of Nebuchadnezzar in the deserts of Jericho. And all his allies were scattered here and there, as it is written in the books of Kings, Chronicles, and Jeremiah.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Ezekiel 17:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.