Moreover the word of the Lord came unto me, saying.<\/strong> Here follows the explanation of the above riddle and parable, which the prophet from the Lord had orders to deliver.<\/p>\n Interpretation of the Riddle<\/p>\n Eze 17:11<\/span>. And the word of Jehovah came to me, saying, <\/em> Eze 17:12<\/span>. Say to the refractory race: Do ye not know what this is? Say, Behold, the king of Babel came to Jerusalem and took its king and its princes, and brought them to himself to Babel. <\/em> Eze 17:13<\/span>. And he took of the royal seed, and made a covenant with him, and caused him to enter into an oath; and he took the strong ones of the land: <\/em> Eze 17:14<\/span>. That it might be a lowly kingdom, not to lift itself up, that he might keep his covenant, that it might stand. <\/em> Eze 17:15<\/span>. But he rebelled against him by sending his messengers to Egypt, that it might give him horses and much people. Will he prosper? will he that hath done this escape? He has broken the covenant, and should he escape? <\/em> Eze 17:16<\/span>. As I live, is the saying of the Lord Jehovah, surely in the place of the king, who made him king, whose oath he despised, and whose covenant he broke with him, in Babel he will die. <\/em> Eze 17:17<\/span>. And not with great army and much people will Pharaoh act with him in the war, when they cast up a rampart and build siege-towers, to cut off many souls. <\/em> Eze 17:18<\/span>. He has despised an oath to break the covenant, and, behold, he has given his hand and done all this; he will not escape. <\/em> Eze 17:19<\/span>. Therefore thus saith the Lord Jehovah, As I live, surely my oath which he has despised, and my covenant which he has broken, I will give upon his head. <\/em> Eze 17:20<\/span>. I will spread out my net over him, so that he will be taken in my snare, and will bring him to Babel, and contend with him there on account of his treachery which he has been guilty of towards me. <\/em> Eze 17:21<\/span>. And all his fugitives in all his regiments, by the sword will they fall, and those who remain will be scattered to all winds; and ye shall see that I Jehovah have spoken it.<\/em> <\/p>\n In Eze 17:12-17<\/span> the parable in Eze 17:2-10<\/span> is interpreted; and in Eze 17:19-21<\/span> the threat contained in the parable is confirmed and still further expanded. We have an account of the carrying away of the king, i.e., Jehoiachin, and his princes to Babel in 2Ki 24:11<\/span>., Jer 24:1<\/span>, and Jer 29:2<\/span>. The king’s seed ( , Eze 17:13<\/span>, as in Jer 41:1<\/span> = , 1Ki 11:14<\/span>) is Jehoiachin’s uncle Mattaniah, whom Nebuchadnezzar made king under the name of Zedekiah (2Ki 24:17<\/span>), and from whom he took an oath of fealty (2Ch 36:13<\/span>). The strong of the land ( = , 2Ki 24:15<\/span>), whom Nebuchadnezzar took ( ), i.e., took away to Babel, are not the heads of tribes and families (2Ki 24:15<\/span>); but the expression is used in a wide sense for the several classes of men of wealth, who are grouped together in 2Ki 24:14<\/span> under the one term ( , 2Ki 24:16<\/span>), including masons, smiths, and carpenters (2Ki 24:14<\/span> and 2Ki 24:16<\/span>), whereas the heads of tribes and families are classed with the court officials ( , 2Ki 24:15<\/span>) under the title (princes) in Eze 17:12<\/span>. The design of these measures was to make a lowly kingdom, which could not raise itself, i.e., could not revolt, and to deprive the vassal king of the means of breaking of the covenant. the suffix attached to is probably to be taken as referring to rather than , although both are admissible, and would yield precisely the same sense, inasmuch as the stability of the kingdom was dependent upon the stability of the covenant. But Zedekiah rebelled (2Ki 24:20<\/span>). The Egyptian king who was to give Zedekiah horses and much people, in other words, to come to his assistance with a powerful army of cavalry and fighting men, was Hophrah, the Apries of the Greeks, according to Jer 44:30<\/span> (see the comm. on 2Ki 24:19-20<\/span>). points back to in Eze 17:9<\/span>; but here it is applied to the rebellious king, and is explained in the clause ‘ . The answer is given in Eze 17:16<\/span> as a word of God confirmed by a solemn oath: he shall die in Babel, the capital of the king, who placed him on the throne, and Pharaoh will not render him any effectual help (Eze 17:17<\/span>). , as in Eze 15:1-8<\/span>:59, to act with him, that is to say, assist him, come to his help. refers to Zedekiah, not to Pharaoh, as Ewald assumes in an inexplicable manner. For ‘ , compare Eze 4:2<\/span>; and for the fact itself, Jer 34:21-22<\/span>, and Jer 37:5<\/span>, according to which, although an Egyptian army came to the rescue of Jerusalem at the time when it was besieged by the Chaldeans, it was repulsed by the Chaldeans who marched to meet it, without having rendered any permanent assistance to the besieged.<\/p>\n In Eze 17:18<\/span>, the main thought that breach of faith can bring no deliverance is repeated for the sake of appending the further expansion contained in Eze 17:19-21<\/span>. , he gave his hand, i.e., as a pledge of fidelity. The oath which Zedekiah swore to the king of Babel is designated in Eze 17:19<\/span> as Jehovah’s oath ( ), and the covenant made with him as Jehovah’s covenant, because the oath had been sworn by Jehovah, and the covenant of fidelity towards Nebuchadnezzar had thereby been made implicite <\/em> with Jehovah Himself; so that the breaking of the oath and covenant became a breach of faith towards Jehovah. Consequently the very same expressions are used in Eze 17:16<\/span>, Eze 17:18<\/span>, and Eze 17:19<\/span>, to designate this breach of oath, which are applied in Eze 16:59<\/span> to the treacherous apostasy of Jerusalem (Israel) from Jehovah, the covenant God. And the same expressions are used to describe the punishment as in Eze 12:13-14<\/span>. is construed with the accusative of the thing respecting which he was to be judged, as in 1Sa 12:7<\/span>. Jehovah regards the treacherous revolt from Nebuchadnezzar as treachery against Himself ( ); not only because Zedekiah had sworn the oath of fidelity by Jehovah, but also from the fact that Jehovah had delivered up His people and kingdom into the power of Nebuchadnezzar, so that revolt from him really became rebellion against God. before is nota accus<\/em>., and is used in the sense of quod adtinet ad<\/em>, as, for example, in 2Ki 6:5<\/span>. , his fugitives, is rendered both by the Chaldee and Syriac “his brave men,” or “heroes,” and is therefore identified with (his chosen ones), which is the reading in some manuscripts. But neither these renderings nor the parallel passage in Eze 12:14<\/span>, where apparently corresponds to it, will warrant our adopting this explanation, or making any alteration in the text. The Greek versions have ; Theodoret: ; the Vulgate: omnes profugi ejus <\/em>; and therefore they all had the reading , which also yields a very suitable meaning. The mention of some who remain, and who are to be scattered toward all the winds, is not at variance with the statement that all the fugitives in the wings of the army are to fall by the sword. The latter threat simply declares that no one will escape death by flight. But there is no necessity to take those who remain as being simply fighting men; and the word “all” must not be taken too literally.<\/p>\n PARABLES AND RIDDLES INTERPRETED<\/strong><\/p>\n Verse 11-21:<\/strong><\/p>\n REBELLION OF ZEDEKIAH AND THE RESULT<\/strong><\/p>\n Verse 11 begins <\/strong>a formal interpretation of the parables and riddle of verses 1-10, continuing that interpretation through verse 21. It is introduced with the inspirational certification of Ezekiel, as also confirmed, 2Ti 3:16-17<\/span>; 2Pe 1:20-21<\/span>.<\/p>\n Verse 12<\/strong> asks Ezekiel to explain to the captives in Babylon the meaning of the parables and riddles. He was to tell them that the king of Babylon had gone to Jerusalem and taken the King, Jehoichin and his princes and Zedekiah and transported them all to Babylon, v. 3; 2Ki 24:11-16<\/span>; Jer 1 ch.; Jer 29:2<\/span>.<\/p>\n Verse 13 <\/strong>adds that Nebuchadnezzar had also taken the king’s seed, and made a covenant with him, taken an oath with him, and taken the mighty (the leaders) of the land of Judah, 2Ki 24:17<\/span>. The king’s seed was Jehoiachin’s uncle (Mattaniah) whom Nebuchadnezzar made king under the name of Zedekiah, from whom he took an oath of fidelity of service to him, 2Ch 36:13<\/span>.<\/p>\n Verse 14 explains <\/strong>that the oath, of the covenant that Nebuchadnezzar extracted from Zedekiah was that they could live on the condition that they faithfully or loyally serve him, without revolt. For such loyalty to this heathen king, he and Judah were promised life, protection, and security from other invaders. The betrayal or treason of Zedekiah, against Nebuchadnezzar, in breach of his oath was very base, even for an heathen, Ecc 5:4-5<\/span>.<\/p>\n Verse 15 related <\/strong>that he (Zedekiah) however, broke the covenant by sending ambassarors of good will into Egypt to secure “horses and much people,” from this kingdom that was hostile toward Babylon, 2Ki 24:20<\/span>. Ezekiel was to raise the question, suggesting no prosperity would be found for Israel through such negotiations with Egypt, for the Lord had long before commanded Israel not to enter into any such compact, Deu 17:16<\/span>; See also Isa 31:1<\/span>; Isa 31:3<\/span>; Isa 36:6<\/span>; Isa 36:9<\/span>. to enter such a covenant was a breach of her contract with God, and she could not expect to prosper in it, Ecc 5:4-5<\/span>.<\/strong><\/p>\n Verse 16 then certifies that the king (Zedekiah) would be transported to Babylon, where the king who made him king (Nebuchadnezzar) reigned, whose oath Zedekiah despised or treated lightly, and broke, Jer 32:5<\/span>. There, in Babylon, it was declared that Zedekiah should die; Which he did with both eyes punched out, in prison in Babylon, as recounted expressly, Jer 52:8-11<\/span>.<\/p>\n Verse 17 continues <\/strong>to prophesy that when war should come upon Zedekiah, the Pharaoh of Egypt would desert him, ignoring the pledge of help. Zedekiah got his horses for which he and Israel paid severely. But they received nothing further from Egypt: like the gambling kingpin, the saloon keeper, he sold them down the creek; in the hour of testing, as forewarned of the Lord, Jer 37:7-8<\/span>; Deu 17:16<\/span>; Eze 4:2<\/span>; Jer 52:4<\/span>.<\/p>\n Verse 18 states <\/strong>that Zedekiah too, for “giving his hand,” as a pledge of agreement or fidelity, would not escape the breaking of the pledge without punishment. For such was a grave sin before God because of its character-weakening influence, 2Ki 10:15<\/span>; Ezr 10:19<\/span>; Jer 1:15<\/span>; Lam 5:6<\/span>.<\/p>\n Verse 19 calls <\/strong>upon Ezekiel to prophesy that God would judge Zedekiah, severely and without fail, for despising and breaking His covenant through entering into a trade and security compact with Egypt, against His spoken and written warning, Deu 17:16<\/span>. Because Zedekiah took his oath with Nebuchadnezzar in the name of the God of Israel, this too was a breach of God’s law, once having used that name in a covenant he was to keep it faithfully, 2Ch 36:13<\/span>; Psa 7:16<\/span>.<\/p>\n Verse 20 adds <\/strong>that the Lord would spread His net over Zedekiah, as a snare of prey to bring him into Babylon, there to be punished by the heathen, and to die in prison with both eyes punched out, because he had willfully acted as if he were blind to the law of the Lord, Psa 7:16<\/span>; 2Co 4:3-4<\/span>; Eze 12:13<\/span>; Eze 20:36<\/span>. Five years later, <\/strong>God brought him captive to Babylon where he was judged, saw both his sons and former helpers in Jerusalem slain before his eyes, then had his own eyes both punched out, dying in prison, in an heathen land, for his own sins, Eze 20:36<\/span>; Gal 6:7-8<\/span>; Jer 52:8-11<\/span>.<\/p>\n Verses 21 further <\/strong>warned that all of his fugitives, those about him in Judah and Jerusalem, where he had reigned under Nebuchadnezzar, till he attempted to enter a revolt with the pledge and hope of Egypt’s help, should fall by the edge of the sword, or be, scattered to the four winds of the earth, His hope of help from Egypt was to be blasted, as he turned to trust on Egypt’s gods, Psa 115:4-9<\/span>. <\/p>\n An explanation of the allegory is now added. The figure being dropped, God shows what he had hitherto set forth enigmatically. We said the object of the allegory was to induce the Jews to apply their minds more diligently to the Prophet’s destruction; for if he had used common and ordinary language, we know how carelessly they were accustomed to despise all rebukes and threatenings; but a riddle, while it held them in suspense, at the same time roused them, and so they were prepared for receiving the instruction which now follows. God says, therefore, that the king of Babylon came to Jerusalem. This reason has induced some to think that Lebanon is metaphorically called Jerusalem, but falsely, as we have already said. As long as the Prophet spoke figuratively, the parts ought to be mutually fitted to each other, as a tree and its branches have some connection with an eagle. The king of Babylon came to Jerusalem, and took the king away, and the elders, and led them off to Babylon. Although the Jews thought to be sufficiently moved by simple narrative, yet God here reproves them, because he saw how sluggish they were. First, he calls them a rebellious house; then he asks, Whether they know the meaning of all this? This is a kind of reproach by which God reminds them of their stupidity; since that riddle was not so obscure as to prevent them from understanding what had happened, unless they had been destitute of reason and judgment. But the Prophet thrusts at them more pointedly, by calling them a rebellious house, although at the same time he obliquely reproves their stupidity in not immediately perceiving the meaning of the riddle. He now adds, that the king of Babylon had taken from the royal seed. We said that Zedekiah was the uncle of Jehoiakim: he was placed on the throne beyond all expectation; because, if Jehoiakim had begat sons when he was still secure, they would have been his successors: hence it was an extraordinary advantage to Zedekiah in being placed on the throne. But he says, that he was so created king, that the king of Babylon made a covenant with him, and induced him to take an oath. Here God shows that, humanly speaking, Zedekiah’s revolt could not prosper; for even profane men are always persuaded that the perfidy of him who breaks his word will not go unpunished, especially in treaties, which are held sacred by common consent. Since, therefore, the sacredness of treaties was so great, that they could not be violated without weakening the bonds of society, hence the general persuasion that the falsehood of all truce-breakers will turn out unhappily. Now, therefore, God leaves his own cause, and takes up that of King Nebuchadnezzar: Behold, says he, you was made king by gratuitous liberality: a conqueror indeed imposed conditions upon thee, but still thy state was desirable — you could rule your own people splendidly and with moderate dignity: now, because thy covenant has been despised, and your oath broken, you has been ungrateful to the king of Babylon, who had bound thee to himself by his munificence: how can this perfidy prosper? Now, therefore, we see the Prophet’s meaning, when he says that the king of Babylon made a treaty with King Zedekiah, and took an oath of him: this is added for the sake of amplifying; for although men never enter into treaties without a mutual oath, yet Ezekiel seems to have doubled the crime of Zedekiah, when he expresses that an oath intervened. He says that he took the strong of the land, namely, as hostages. There is no doubt that Nebuchadnezzar assembled this troop around him that the Jews might be more quiet: for he knew the turbulent character of the nation, and that the maintenance of so many was expensive: but, as I have said, it was his plan to hold the whole country at peace in this way. But Zedekiah rendered his own brothers and relations liable to death, since Nebuchadnezzar might be induced, by just anger, to slay them all. Hence Zedekiah’s revolt was the betrayal of his brothers: for this reason the Prophet adds, that the strong ones of the people were led away to Babylon; that is, those of the first rank, who were held in honor by the people. <\/p>\n THE INTERPRETATION OF THE PARABLE (Eze. 17:11-21<\/span>)<\/p>\n EXEGETICAL NOTES.From Eze. 17:12-17<\/span> we have the formal interpretation of the parable. In Eze. 17:19-21<\/span>, the threat contained in the parable is confirmed and still further expanded.<\/p>\n Eze. 17:12<\/span>. Behold the king of Babylon is come to Jerusalem, and hath taken the king thereof.<\/strong> The account of the carrying away of the king, i.e.,<\/em> Jehoiachin, and his princes into Babylon is related in 2Ki. 24:11<\/span>, etc.; Jer. 24:1<\/span>; Jer. 29:2<\/span>.<\/p>\n Eze. 17:13<\/span>. And hath taken of the kings seed, and made a covenant with Him, and hath taken an oath of Him.<\/strong> The kings seed is Jehoiachins uncle Mattaniah, whom Nebuchadnezzar made king under the name of Zedekiah (2Ki. 24:17<\/span>), and from whom he took an oath of fealty (2Ch. 36:13<\/span>).(Keil.)<\/em><\/p>\n Eze. 17:14<\/span>. That the kingdom might be base, that might not lift itself up, but that by keeping of his covenant it might stand.<\/strong> The design of Nebuchadnezzar was to weaken the kingdom so that it could not revolt against his authority, but, at the same time, to protect them if they continued loyal.<\/p>\n Eze. 17:15<\/span>. But he rebelled against Him in sending his ambassadors into Egypt, that they might give him horses and much people.<\/strong> Though we have no account of this mission to the King of Egypt anywhere else in the Jewish records we may rest satisfied with the testimony of Ezekiel, who was a contemporary. Egypt was celebrated in ancient times for its herd of horses. According to Diod. Sic. i. 45, the whole region from Thebes to Memphis was filled with royal stalls, and such was the abundance of horses, that no fewer than twenty thousand chariots, each having two, could be furnished in time of war. It was, therefore, natural for Zedekiah to turn to that quarter for aid, and considering the hostile attitude of the two great empires, he might reasonably expect that his application would not be made in vain.(Henderson.)<\/em> Shall he escape that doeth such things? or shall he break the covenant, and be delivered?<\/strong> Such things,perjurybreach of covenant. Even Pagan nations had great reverence for an oath, and looked upon these as among the highest crimes. When one enquired of the Delphic oracle whether he might break his oath, he was told that for putting so impious a question he should be punished by the untimely death of his children.<\/p>\n Eze. 17:17<\/span>. Make for him in the war.<\/strong> Heb., Act with him in war, i.e.,<\/em> be of service to him. Pharaoh will not render him the expected powerful aid against the Chaldeans; he will leave his proteg in the lurch when he is hard pressed by his enemies. That the Chaldeans need no great military force against Jerusalem, is manifest here from this, that the Egyptians, against whom alone it could be necessary, come not to its aid with any force. Egypt was already at that time worm-eaten, which the Spirit of God showed to his prophets, while the world went no further than the surface.(Hengstenberg.)<\/em><\/p>\n Eze. 17:18<\/span>. He had given his hand.<\/strong> To give the hand, is still in the East a pledge of agreement, or fidelity (2Ki. 10:15<\/span>; Ezr. 10:19<\/span>; Jer. 1:15<\/span>). Zedekiah proved faithless to God, because in pledging his fealty to the King of Babylon he made a solemn appeal to the God of the Jews (2Ch. 36:13<\/span>). The oath which Zedekiah swore to the King of Babylon is designated in Eze. 17:19<\/span> as Jehovahs oath, and the covenant made with him as Jehovahs covenant.<\/p>\n Eze. 17:20<\/span>. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon.<\/strong> My net (Eze. 12:13<\/span>). Nebuchadnezzar was Gods instrument to punish this rebellious king. And will plead with him there for his trespass.<\/strong> To plead with him signifies to bring him to submission, to work conviction in him by means of suffering (Eze. 20:36<\/span>). This prophecy was fulfilled five years afterwards, when Zedekiah was carried away captive to Babylon, where he died in prison (Jer. 52:8-11<\/span>).<\/p>\n Eze. 17:21<\/span>. And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered to all winds.<\/strong> Instead of fugitives the Chaldee reads, chosen ones, his brave men, or heroes. But the ordinary reading yields a suitable sense, and is the one adopted by the LXX. and the Vulgate. The mention of some who remain, and who are to be scattered towards all the winds, is not at variance with the statement that all the fugitives in the wings of the army are to fall by the sword. The latter threat simply declares that no one will escape death by flight. But there is no necessity to take those who remain as being simply fighting men; and the word all must not be taken too literally.(Keil<\/em>).<\/p>\n HOMILETICS<\/em><\/p>\n (Eze. 17:17-21<\/span>.)<\/p>\n 1. Men look for help from an arm of flesh when in straits<\/em>. Zedekiah expected that Pharoahs mighty army, and great company, his chariots and horses, should make for him. We are prone to look unto second causes and creature help more than Gods. Asa, being in distress, did so, he relied, saith the text, on the king of Syria, and not on the Lord his God, (2Ch. 16:7<\/span>); and in his disease he sought not to the Lord, but to the physicians (Eze. 17:12<\/span>). Confidence in man is a common practice of the sons of men. Ephraim, when he saw his sickness, went to the Assyrian and sent to Jareb (Hos. 5:13<\/span>). Mens spirits look any way, turn any whither, for relief, rather than to God. The arm of flesh is more to them than the arm of God. Some trust in chariots, and some in horses; Some in riches (Psa. 52:7<\/span>); some in falsehood (Jer. 23:25<\/span>); some in strongholds (Zec. 9:3<\/span>); some in men (Isa. 2:22<\/span>). But it argues atheism, ignorance, pride, unbelief, that men look not unto God at such times; yea, it proclaims the baseness of our spirits, that we fall upon what is visible, weak, unfaithful, at a distance, and neglect God, who is strong, all-sufficient, near; and all because invisible, not seen of us. <\/p>\n 2. Divine Providence overrules and orders things so, that wicked men are frustrated and dissappointed of their hopes and expectations<\/em>. Zedekiah hoped and expected that Pharaoh with his great forces, should make much for him; but neither shall Pharaoh with his mighty army and great company make for him. It is not kings, armies, counsellors, and counsels, will do it. Pharaohs army came forth of Egypt, raised the seige when Nebuchadnezzar was before Jerusalem (Jer. 37:11<\/span>); yet it did not make for him. The Chaldeans returned again, sat down before the city, took it, Zedekiah, the princes and others. Absalom expected much from the counsel and advice of Ahithophel, but God turned it into foolishness (2Sa. 17:14<\/span>); and all the strength he had made not for him (2 Samuel 18<\/span>). He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise (Job. 5:12<\/span>). Haman could not perform his enterprize. Herod could not accomplish his design to murder Christ when he slew the infants (Matthew 2<\/span>). Kings and people imagine vain things, and the Lord laughs them to scorn (Psa. 2:1<\/span>; Psa. 2:4<\/span>). He brings the counsel of the heathen to nought. He maketh the devices of the people, princes, armies, of none effect, and establisheth His own thoughts and counsels, and that to all generations (Psa. 33:10-11<\/span>). God served His own will upon Pharoah and his army. Zedekiah was frustratedhe looked for light and met with darkness. He leaned upon Pharoah, a broken reed, that ran into his hand and pierced him (2Ki. 18:21<\/span>). Gods providence works in all, by all, and overrules all; and He brings to pass His own sacred purposes by kings armies, by mens wits, wills, policies, and powers. <\/p>\n 3. The Lord takes notice of the circumstances and aggravations of mens sins, especially kings.<\/em> He despised the oath by breaking the covenant, when, lo! he had given his hand (Eze. 17:18<\/span>). I saw him, saith God, reach out his hand, give it as a pawn and pledge of his fidelity to Nebuchadnezzar; he engaged himself thereby to be subject and tributary to him. This aggravated his sin much. It was against the light of nature, special mercy. It was against his superior, Nebuchadnezzar, the greatest king then on earth. It was against the good of the whole Jewish state, for it brought war, famine, plague, captivity upon them all: yea, more than all these, it was a high offence against God and His attributes, and therefore the Lord saith, he trespassed against me. God minds with what circumstances mens sins are clothed. Solomons sin had the aggravation nailed to it, His heart was turned from the Lord God, which had appeared unto him twice (1Ki. 11:9<\/span>). <\/p>\n 4. Oaths and covenants made with men are divine things, and not to be slighted:<\/em> Mine oath that he hath despised, and my covenant that he hath broken (Eze. 17:19<\/span>). It was made with a heathen king, an idolator, yet God owns it as made with Himself, because His sacred and dreadful name was used therein, and judges the breach and violation thereof as bad as if it had been formally made with Himself. Oaths made between man and man are called in Scripture the oaths of God (Ecc. 8:2<\/span>); and the covenant made between Jonathan and David is called the Lords oath (2Sa. 21:7<\/span>). Let not man, therefore, slight covenants and oaths they have made with men, but remember they have to do with God, who is faithful, performing what He swears, and keeping covenant for ever. <\/p>\n 5. The Lord hath nets and snares to catch and take perfidious princes and people in<\/em>. I will spread my net upon him, and he shall be taken in my snare (Eze. 17:20<\/span>). There is no evasion when God seeks after sinners. If He throw the net, it shall encompass the greatest leviathan; if He set the snare, it shall take the stoutest lion. God had a net for Pharaoh, and caught that great leviathan in the sea. An oak was the net He caught Absalom in (2Sa. 18:9<\/span>). The earth was his net to take Korah, Datham, and Abiram. A heap of stones was His net thrown upon Achan. A cave was the snare He took five kings in (Jos. 10:16-18<\/span>). The kings of Sodom and Gomorrah were snared in slime pits (Gen. 14:10<\/span>). Herod could not escape the worms, they were Gods net and snare to catch him. The Babylonish armies were His nets and snares to take Hoshea (2 Kings 17<\/span>); Manasseh (2 Chronicles 33<\/span>); Jehoiakim, Jehoiachin, and Zedekiah, who were all kings (2 Chronicles 35<\/span>). Zedekiah had thoughts he should escape, but he did not escape besieging, taking, carrying into Babylon. When the city was taken, he fled by night (Jer. 39:4<\/span>); but God spread His net so, that it fell upon him and all with him. Let men take heed of offending the great God of Heaven and earth, for He hath nets and snares to take them with. If once He throws His net and set His snare, He will take them; and being taken, you may struggle, but shall never get out. Nets and snares are hidden things, they catch suddenly, and hold certainly.(Greenhill<\/em>.) Eze. 17:17<\/span>. The help of man is of no avail when God means to destroy. Gods help, on the other hand, avails even against mans help. Zedekiah with Egypt, Nebuchadnezzar with Jehovah. Look at the co-partneries for thyself, and bestow thy confidence accordingly. The latter firm is the more reliable. Cursed is the man that trusteth in man (Jeremiah 17<\/span>). Men promise, and break their promise; God promises, and does not break His. (Eze. 17:19<\/span>). Gods oath as against Zedekiahs perjury. God does not swear, and then fail to keep His oath: that shall be learned by experience by those who swear falsely, or who do not keep their oath. If thou appealest to God as a witness, thou summonest Him also as a judge, as an avenger! We have never to do with men alone. (Eze. 17:20<\/span>, etc.). No one can escape God. The enemies sword is sharp; Gods sword is sharper still. Gods judgments are always meant to lead to the knowledge of Himself as well, and not merely of ourselves.(Lange)<\/em>.<\/p>\n B. The Explanation of the Eagle Parable 17:1121<\/p>\n TRANSLATION<\/strong><\/p>\n (11) Moreover the word of the LORD came unto me saying, Say now to the rebellious house, Do you not know what these things mean? Say: The king of Babylon came to Jerusalem, and took its king and its princes and brought them to him in Babylon. (13) And he took of the royal seed and made a covenant with him, and brought him under an oath; and the mighty of the land he took away; (14) that it might be a lowly kingdom, that it might not lift itself up, but that by keeping his covenant it might stand. (15) But he rebelled against him in sending his ambassadors to Egypt that he might give to him horses and much people. Shall he prosper? shall the one who does these things escape? shall he break the covenant and escape? (16) As I live (oracle of the Lord GOD), surely in the place where the king caused him to reign, whose oath he despised and whose covenant he broke, with him in the midst of Babylon he shall die. (17) Neither shall Pharaoh with mighty army and great company assist him in the war, when they cast up mounds and build siege forts, to cut off many lives; (18) seeing that he despised an oath by breaking a covenant, and, behold, he gave his hand, and has done all these things, he shall not escape. (19) Therefore, thus says the Lord GOD: As I live, surely My oath which he despised, and My covenant which he broke, I will even bring it upon his head. (20) And I will spread My net over him, and he shall be taken in My snare, and I will bring him to Babylon, and I will plead with him there because of his treachery which he committed against Me. (21) And all his mighty men[327] in all his bands shall fall by the sword, and the rest shall be scattered toward every wind; and you shall know that I the LORD have spoken it.<\/p>\n [327] This reading is supported by many Hebrew manuscripts. The standard (Masoretic) text reads hid fugitives.<\/p>\n COMMENTS<\/strong><\/p>\n So that the meaning of his parable would be absolutely clear, Ezekiel was commanded to offer an interpretation of it to that rebellious house (the kingdom of Judah). He begins with a rhetorical question which is designed to rebuke the spiritual obtuseness of his hearers: Do you not know what these things mean? Nebuchadnezzar had carried away the princes of Judah (top of the cedar) and King Jehoiachin (the topmost of the twigs) to Babylon (Eze. 17:12<\/span>). After deposing the youthful Jehoiachin, Nebuchadnezzar took the seed royal, i.e.:, Zedekiah the son of Josiah and uncle of Jehoiachin, and placed him upon the throne in Jerusalem. Zedekiah was placed under a solemn oath taken in the name of God to be loyal to Nebuchadnezzar. The mighty of the land, i.e., influential leaders, were carried to Babylon (Eze. 17:13<\/span>) as hostages so as to guarantee Zedekiahs compliance to the terms of his oath. Nebuchadnezzars purpose was to keep Judah weak and subservient (Eze. 17:14<\/span>).<\/p>\n Disregarding his sacred oath, Zedekiah rebelled against Nebuchadnezzar by making overtures to Egypt (the second eagle) and seeking military aid from Pharaoh. Three rhetorical questions underscore the futility of such a course (Eze. 17:15<\/span>). One could not break a sacred oath taken in the name of God and then expect any divine aid. The king against whom Zedekiah had committed treachery would haul him off to die in the midst of Babylon (Eze. 17:16<\/span>). Aid from Pharaoh would not be forthcoming when the Babylonians built their siege mounds and forts at Jerusalem (Eze. 17:17<\/span>).<\/p>\n Zedekiah had been required to take an oath by a heathen king, and therefore he despised that oath and regarded it as nonbinding. Nevertheless, he had given his hand as a pledge of faithful compliance with the terms of that oath (Eze. 17:18<\/span>). He had taken that oath in the name of God, and it was, therefore, Gods oath which he despised and broke. So God takes an oath (as I live is an oath formula) that He would bring down on the head of Zedekiah the punishment for this treachery (Eze. 17:19<\/span>). The rebellious king would be caught in the net of divine retribution and would be carried off to Babylon. There God would plead with him, i.e., make him conscious of the serious crime he had committed against God (Eze. 17:20<\/span>). The royal bodyguard which might try to protect Zedekiah from this fate would be slain or scattered by the Babylonians. When all these specific predictions came to pass all the Jews would realize that it was truly God who had spoken through the mouth of the prophet to oppose the rebellion against Babylon (Eze. 17:21<\/span>).<\/p>\n (11) <\/em>Moreover the word of the Lord.<\/strong>The form of expression leaves it uncertain whether the explanation of the parable was given at the same time with the parable itself, or whether, as is more probable, a little time was suffered to elapse, during which it should be a riddleFuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n