Exegetical and Hermeneutical Commentary of Ezekiel 17:19
Therefore thus saith the Lord GOD; [As] I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.
As I live: see Eze 16:48.
Mine oath; made in my name, and of which I am both witness and avenger.
Hath despised: see Eze 16:59; 17:18.
I will recompense; I will punish, as it deserveth, and it shall appear by the punishment that my hand doth execute it.
Upon his own head; it is probable some courtiers might advise to it, but this will not excuse Zedekiah, his perjury was his own act; and on his own head, as I charge, so I will punish it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. mine oathThe “covenant”being sworn in God’s name was really His covenant; a newinstance in relation to man of the treacherous spirit which had beenso often betrayed in relation to God. God Himself must thereforeavenge the violation of His covenant “on the head”of the perjurer (compare Ps 7:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore thus saith the Lord God, [as] I live,…. A repetition of the oath of God as before, expressing his indignation at the king of Judah, and the certainty of his ruin:
surely mine oath that he hath despised, and my covenant that he hath broken; the Lord calls it his oath, because it was made and taken in his name, 2Ch 36:13; and his covenant, because it was agreeable to his will, and was made in his sight, and he was solemnly appealed to at the making of it; all which were an aggravation of Zedekiah’s sin in violating them, and made his punishment the heavier:
even it will I recompense upon his own head; he shall personally bear the punishment due to such crimes. The Targum is,
“I will revenge his way upon his head.”
Jarchi thinks this refers to the putting out of his eyes; and Kimchi takes notice of the same sense.
Fuente: John Gill’s Exposition of the Entire Bible
The former sentence is confirmed. The Prophet had spoken after the usually received manner when he said that Zedekiah’s perfidy would not be unrevenged; but he now brings forward God as the speaker, because, unless he appeared as an avenger of perfidy, mankind would scarcely ever be seriously persuaded that punishment was prepared for perjurers and truce-breakers. As I have said that this opinion was fixed in the hearts of all, so it must be understood that this opinion was received, and that men were fully persuaded of it: but persuasions which are called “common” (186) vanish away; there are common thoughts which are almost born with us, and follow nature, but they are not firm, because the profane do not hold the principal point, that God is the judge of the world: this sentence, therefore, is added of necessity. Now God swears that Zedekiah should suffer punishment, because he had despised the oath and rendered the covenant void. But we must notice the epithet; for God calls the oath and the covenant his own: he has despised, says he, not simply the oath, but mine: he has violated my treaty. The reason of this language is, that God wishes fidelity between man and man to be cultivated: and so he detests all perjury and all frauds. Now, since there is no more sacred method of contracting a treaty than by solemn rites, there also God shows his judgment in a peculiar manner. In fine, we may deservedly call him the guardian of treaties; for when heathens entered into treaties, they were accustomed to bring forward the name of Jupiter the supreme, because they thought he would inflict vengeance on all who violated their pledge. But God here comes forward, not like an imaginary Jupiter, but because he wished confidence to flourish in human society; since, unless men act sincerely to each other, all society would be broken up. This, then, is the reason why Ezekiel says that the treaty struck with King Nebuchadnezzar was divine, since God would be its vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to God. (Jer 27:17.) And we see from Jer 28:0 and Jer 29:0., that God wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he had truly discharged his office, was an image of the Messiah, the first-born among the kings of the earth: Hence it was unworthy of him to become tributary to a profane monarch and a cruel tyrant. But since God had so imposed slavery on his own people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to King Nebuchadnezzar and live; that is, there is no other method of obtaining safety, unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly, since Nebuchadnezzar is God’s scourge. This covenant, as I have said, was approved by God, otherwise he could not have been its avenger. We know that there are three kinds of treaties. When there has been war between two kings, if the conqueror wishes to spare his enemy, he receives him into covenant, but imposes conditions at his own discretion. We know that the Romans followed that custom, since it was too difficult for them to hold in subjection all whom they had subdued, and especially at the beginning; and thus they entered into treaties with many tribes under many circumstances. Another sort of agreement is, that between either kings or people when at variance with each other; but before they actually engage, they make a truce with each other, and so remove the occasion of the war — this is another kind. Lastly, those who never were enemies enter into an alliance; and such was the treaty between Zedekiah and the king of Egypt. For they wished to be cautious, and to anticipate the danger which he feared from the Chaldaeans; and hence he entered into the agreement,. Thus the Israelites were formerly joined with the Syrians, and afterwards with the Assyrians. So we saw that the Jews committed adultery when they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty, of which mention is now made, was necessary; for Zedekiah could not escape from embracing the conditions imposed on him by King Nebuchadnezzar. For this reason God pronounces himself the avenger of perfidy.
It is now asked, Whether we may never break our word when any one has been violently attacked, and promised what was otherwise unjust? The reply is at hand, that God’s name is more precious than all human advantages. If any one, therefore, object that he was deceived, and oppressed by unjust conditions, still God’s name must prevail. Hence we must always weigh what is due to the name of God; and hence we shall readily conclude that those can never be excused who violate their engagements on the pretext of being violently compelled, or induced by fraud, or not allowed the liberty of considering whether their promise was according to equity. For this reason, also, it is said in the 15 Psalm, (Psa 15:4,) that the sons of God swear and suffer loss, because when God’s, name has been interposed, no utility ought to be of such importance as to outweigh the oath that has been taken. And so not without reason God now pronounces that he would avenge the perjury which Zedekiah had committed, since, in truth, we cannot depart from promises which have been sanctioned by an oath in God’s name, without seeming to slight the Almighty himself. Meanwhile, it is certain that there was another reason why God punished the Jews; but here, as I have previously shown, the Prophet mentions what was more familiar to men. The first cause of the destruction of the city and of the whole kingdom, was idolatry, as we saw before, and then the many crimes of the people were added. For from the period of the corruption of true religion, the pollution of many vices increased through the city and the whole land. Hence it happened that God destined his people to destruction; hence also King Zedekiah was deprived of sight. For, as the sacred history testifies, God wished to destroy the whole people: for this reason Zedekiah fell, and provoked the Chaldaeans against him. We see, therefore, that there is a continued series of causes in the eternal providence of God, but not as the Stoics supposed; for they concocted their fate from complex windings or implicit causes, without any will of Deity in that confusion. But God, as I have said, has different reasons why he does one thing or another. Some causes are remote and incomprehensible to us, and others manifest to us: so the proximate cause of the destruction of the people was the revolt of Zedekiah from King Nebuchadnezzar; but there was another more important reason, namely, that the people deserved to perish. Hence Zedekiah was rendered blind by the just judgment of God, since he passed over perfidiously to the king of Egypt, and so armed himself against King Nebuchadnezzar. But we must hold that the reason universally manifest is here reviewed. It follows —
(186) κοίνας ἐννοίας. — Calvin.
Fuente: Calvin’s Complete Commentary
(19) Mine oath . . . my covenant.Zedekiahs oath and covenant to Nebuchadnezzar are called the Lords, because made in the Lords name, and also because He had commanded them. Rebellion against Nebuchadnezzar was, therefore, under the circumstances, apostasy from the Lord Himself.
With Eze. 17:21 the explanation of the parable ends. What follows is a distinct Messianic prophecy, which, although couched in the same figurative language, has nothing corresponding to it either in the parable or in its explanation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Mine oath that he hath despised Not only against Nebuchadnezzar has Zedekiah rebelled, but against Jehovah. The oath was no doubt taken in Jehovah’s name, and it certainly had the approval of God’s prophet (Jer 25:9-11; Jer 27:9-17). The calamity falls upon Israel, not chiefly because of its lack of political acumen, but because of its sin against God. Compare the style of this utterance with that of the Arabians, who rebelled against Assur-banipal and explained their subsequent humiliation by saying, “It was because we broke the great oath of Assur and have sinned against the goodness of Assur-banipal.” Ezekiel Studien, p. 62.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Therefore thus says the Lord Yahweh, “As I live, surely my oath which he has despised, and my covenant which he has broken, will I even bring down on his own head.”
Behind all that has been said, however, is the fact that Zedekiah and Judah had not only broken faith with Nebuchadnezzar, they had broken faith with Yahweh. What they had done to Nebuchadnezzar they had already done to Yahweh. They had constantly broken their solemn oath and covenant with Yahweh made at Sinai and regularly renewed. The idea is also probably that because Yahweh had committed them to keep faith with their oath and treaty with Nebuchadnezzar that had become part of that covenant. In the end it was for rebellion against and disobedience to Yahweh that these things were happening to them.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 17:19. Mine oath That is, given and received in my name. For kings in their covenants swore each by the name of his God, as Jacob and Laban did formerly in mount Gilead.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 17:19 Therefore thus saith the Lord GOD; [As] I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.
Ver. 19. Surely mine oath. ] Because taken by my name, so that I am deeply engaged, highly concerned in it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
surely: Eze 21:23-27, Deu 5:11, Jer 5:2, Jer 5:9, Jer 7:9-15
Reciprocal: Lev 5:4 – to do evil Jos 6:22 – as ye sware unto her 1Sa 30:15 – Swear 1Ki 2:43 – Why 1Ki 2:44 – return 2Ch 16:3 – break Ecc 9:2 – feareth Jer 27:8 – that nation Jer 37:17 – thou shalt Eze 17:16 – whose oath Eze 21:25 – profane
Fuente: The Treasury of Scripture Knowledge
Eze 17:19. The oath that Zedekiah made with Nebuchadnezzar was the same as if it had been made with the Lord, since He had decreed that the Babylonians were to conquer.
Fuente: Combined Bible Commentary
The theological interpretation of the historical events 17:19-21
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord also promised that because Zedekiah had broken Israel’s covenant with Yahweh he would pay the penalty. The Lord would capture him like an animal in a net, bring him to Babylon, and judge him there for his covenant unfaithfulness to Yahweh. His best soldiers would die, and the survivors of the siege would scatter. When this happened everyone would know that Yahweh had ordained Jerusalem’s destruction.