About Ezekiel

Ezekiel proclaimed God's judgment from Babylon, using dramatic visions and symbolic acts, while promising future restoration.

Author: EzekielWritten: c. 593-571 BCReading time: ~3 minVerses: 24
Glory of GodJudgmentRestorationNew HeartSovereigntyTemple

King James Version

Ezekiel 17

24 verses with commentary

The Two Eagles and the Vine

And the word of the LORD came unto me, saying,

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This prophetic formula marks a new oracle. The repetition of 'the word of the LORD came' throughout Ezekiel emphasizes prophetic authority—these aren't Ezekiel's opinions but divine revelation. True prophecy never originates with human will (2 Peter 1:21) but comes by God's initiative.

Son of man, put forth a riddle, and speak a parable unto the house of Israel;

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Riddles and parables were common prophetic teaching methods that required spiritual discernment to understand (Matthew 13:10-17). The Hebrew 'mashal' encompasses proverbs, parables, and allegories. This teaching method reveals truth to receptive hearts while concealing it from the rebellious, demonstrating divine wisdom in communication.

And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged , full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar: divers: Heb. embroidering

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The 'great eagle' represents Nebuchadnezzar of Babylon. Eagles symbolize swift, powerful military conquest throughout Scripture (Deuteronomy 28:49, Jeremiah 48:40). Lebanon's cedars represent nobility and kingship, particularly David's dynasty. This parable depicts Nebuchadnezzar taking Judah's king (Jehoiachin) to Babylon in 597 BC.

He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants.

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The 'topmost branch' refers to King Jehoiachin and Judah's nobility deported to Babylon. The 'city of merchants' is Babylon, renowned for international trade. God uses pagan empires to accomplish His purposes, demonstrating that all history serves His redemptive plan. Even judgment contains seeds of future restoration.

He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. planted: Heb. put it in a field of seed

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The 'seed of the land' represents Zedekiah, whom Nebuchadnezzar installed as vassal king. Like a plant in rich soil, Zedekiah was given opportunity to thrive under Babylonian oversight. This arrangement could have brought stability, but Zedekiah's rebellion destroyed it. God's sovereignty doesn't eliminate human responsibility.

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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The 'low-spreading vine' describes the vassal kingdom relationship—Judah would survive but remain subordinate to Babylon. This was God's prescribed arrangement (Jeremiah 27:1-15). Accepting humble circumstances under God's sovereignty is sometimes the path of obedience, though pride rebels against subordination.

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.

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This verse introduces the second great eagle in Ezekiel's parable, representing Egypt under Pharaoh Hophra. The vine (Judah/Zedekiah) treacherously 'bent her roots' toward Egypt, violating the covenant with Babylon. The Hebrew verb shathal ('transplant' or 'shoot forth') emphasizes active, deliberate action—Zedekiah wasn't passively drifting but actively seeking Egyptian alliance. This political maneuvering directly violated both the Babylonian vassal treaty and God's command through Jeremiah not to seek Egyptian help (Jeremiah 37:7-10). The theological principle: turning from God's ordained path to human alliances demonstrates lack of faith and brings divine judgment.

It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine. soil: Heb. field

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God's rhetorical question emphasizes the vine's already favorable position—it was 'planted in a good soil by great waters.' Babylon had treated Judah reasonably well as a vassal state. The vine could become 'a goodly vine,' bearing fruit for God even in subjugation. This reveals: God's purposes can be fulfilled under difficult circumstances. Zedekiah's rebellion stemmed from pride, not oppression. The passage challenges the assumption that political independence equals spiritual faithfulness.

Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.

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God's questions demand contemplation of rebellion's futility: 'Shall it prosper?' The answer: emphatic no. Judgment is comprehensive—Babylon 'shall pull up the roots thereof, and cut off the fruit thereof.' The Hebrew yabesh ('wither') denotes complete death. Critically, this destruction requires no 'great power'—Babylon's victory is divinely decreed. The principle: resisting God's sovereign purposes brings inevitable judgment.

Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.

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Even transplanted, the vine won't prosper. The 'east wind' (Hebrew qadiym)—scorching desert wind representing Babylon—will cause withering (Jeremiah 4:11, Hosea 13:15). It will 'utterly wither, when the east wind toucheth it'—mere contact suffices for destruction. Theologically: seeking refuge apart from God transforms potential sanctuaries into places of judgment.

Moreover the word of the LORD came unto me, saying,

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'The word of the LORD came unto me' marks transition from parable to interpretation. This phrase appears over 50 times in Ezekiel, authenticating divine revelation. The shift demonstrates God's pastoral concern that His people understand judgment's reasons. Unlike cryptic pagan divination, biblical prophecy clarifies God's purposes.

Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;

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'Know ye not what these things mean?' implies they should have understood from the parable's symbolism. Their spiritual dullness reflects the hardening Isaiah prophesied (Matthew 13:13-15). 'Rebellious house' (Hebrew bayit meri) appears 15 times in Ezekiel, characterizing Israel's fundamental disposition. God's provision of interpretation demonstrates patience even with rebels.

And hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: taken an: Heb. brought him to an oath

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Nebuchadnezzar 'took of the king's seed' (Zedekiah), 'made a covenant' (vassal treaty), and 'hath taken an oath.' The Hebrew berith ('covenant') indicates formal, binding agreement. Ancient treaties were sworn before deities, making later rebellion oath-breaking before God. Deporting leaders decapitated Judah's rebellion capacity.

That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand. but: Heb. to keep his covenant, to stand to it

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'That the kingdom might be base, that it might not lift itself up'—God's remedial intent. 'Base' (Hebrew shaphal) means 'brought low,' not destroyed. Judah's humiliation would teach dependence on God rather than political power. 'By keeping of his covenant it might stand'—paradox: faithful submission to Babylon would demonstrate trust in God's sovereignty.

But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered?

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Zedekiah 'rebelled...in sending his ambassadors into Egypt, that they might give him horses and much people.' Seeking Egyptian military aid violated treaty and God's commands. Rhetorical questions expect negative answers. Hebrew parar ('break') suggests shattering what should bind. Covenant-breaking brings consequences, not deliverance.

As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.

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'As I live, saith the Lord GOD'—God's own existence guarantees fulfillment. Zedekiah will die 'in the midst of Babylon'—where 'the king dwelleth that made him king.' Stark irony: escaping Babylonian control, he'll die in Babylon's heart. 'Whose oath he hath despised' emphasizes the moral dimension—not failed strategy but contempt for sacred obligations.

Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

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'Pharaoh with his mighty army...shall not make for him in the war.' Despite Zedekiah's hopes, Egypt provided no effective help. Military terminology—'casting up mounts,' 'building forts'—describes Babylonian siege tactics Egypt wouldn't counter. 'Shall not make for him' means Egypt wouldn't fight for Judah. Human alliances fail when representing rebellion against God.

Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.

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Comprehensive guilt: 'he despised the oath by breaking the covenant, when, lo, he had given his hand.' 'Given his hand' refers to clasping hands to seal agreements (Ezra 10:19, 2 Kings 10:15). 'Lo' (Hebrew hinneh)—'behold!'—emphasizes shocking treachery. 'He shall not escape' reinforces judgment's certainty. Covenant-breaking brings inescapable consequences.

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.

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'He hath despised mine oath, and hath broken my covenant.' What appeared merely political was actually oath to God. When Zedekiah swore before Yahweh as witness, he bound himself to God, not just Nebuchadnezzar. 'I will even bring it upon his head'—covenant curse language. God takes personal responsibility: 'I will...' His reputation is at stake.

And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.

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'I will spread my net upon him, and he shall be taken in my snare.' God as divine hunter, actively pursuing Zedekiah. 'Net' and 'snare' metaphors describe inescapable judgment (Ezekiel 12:13). No human strategy evades God's purposes. 'I will bring him to Babylon, and will plead with him there'—both physical deportation and divine confrontation. 'Plead' (Hebrew shaphat): 'to judge'—prosecute, present evidence, pronounce sentence.

And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it.

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Comprehensive military defeat: 'all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds.' Total destruction and dispersion. 'And ye shall know that I the LORD have spoken it' appears throughout Ezekiel (60+ times), emphasizing that fulfillment demonstrates God's sovereignty and prophetic authority. When events unfold as predicted, skeptics must acknowledge God's word.

Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:

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This prophetic reversal introduces messianic hope. God Himself will plant a 'tender twig' from David's line—the Messiah. While Babylon broke Judah's earthly kingdom, God will establish an eternal kingdom through Christ (2 Samuel 7:12-16, Luke 1:32-33). The 'high mountain' is Zion, from which Christ's reign extends worldwide.

In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.

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The mountain imagery evokes Zion, God's holy hill from which His reign extends (Psalm 2:6, Isaiah 2:2-3). The universal gathering of 'fowl of every wing' represents all nations finding refuge in Messiah's kingdom (Matthew 8:11, Revelation 7:9). This reverses the eagle judgment imagery—God's king provides shelter rather than destruction.

And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.

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God's sovereign reversal of human expectations is a constant biblical theme. He brings down the proud and lifts the humble (1 Samuel 2:7-8, Luke 1:52). The 'green tree' and 'dry tree' represent worldly power versus God's chosen instruments. Christ's kingdom came through crucifixion and resurrection, not military might—the ultimate reversal.

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