Ezekiel 17

REVIEW QUESTIONS

What comparisons did Ezekiel see between Judah and a vine tree?

In what sense had Jerusalem already passed through the fire of judgment prior to the 587 B.C. destruction?

How does Ezekiel illustrate the grace of God in the original selection of Israel?

Who were the Amorites and Hittites? In what sense was Israel the daughter of the Amorite and Hittite?

What treatment was normally accorded new-born babies in the ancient world?

Where and when did Israel become the bride of God?

By what figures does Ezekiel indicate God’s gracious concern for his wife?

How did God’s bride commit adultery against Him?

How is the total degeneracy of Israel indicated in the parable of chapter 16?

How would God punish His harlotrous wife?

In what sense could Samaria be called Judah’s elder sister, and Sodom her younger sister?

In what sense had the sin of Judah exceeded that of Samaria and Sodom?

How was the prophecy of the restoration of Sodom and Samaria fulfilled?

What is the everlasting covenant to which Ezekiel alludes in Ezekiel 16:60?

Identify the major symbols in the parable of the two eagles.

What had King Zedekiah done which particularly antagonized the Lord?

What is represented by the tender twig which God Himself would plant on a high mountain?

Special Study

THE RESTORATION OF SODOM

Ezekiel’s allusion to turning the captivity of Samaria and Sodom (Ezekiel 16:53; Ezekiel 16:55) has occasioned commentators great difficulty. The prophet seems to be saying that Sodom, which was destroyed in the days of Abraham, and Samaria, which had been carried away into captivity in 722 B.C., would be restored as well as Jerusalem. Whereas there is no parallel in Scripture to the restoration of Sodom, the Bible does point to the restoration of other evil nations surrounding Israel (cf. Jeremiah 12:14-17). But how could Sodom which had been totally obliterated without survivor be restored? Six different answers to this question have been given:

1. Currey and Ellicott deny that the passage contains any promise of restoration for Sodom. These commentators under stand Ezekiel 16:53 to be underscoring the hopelessness of Judah’s punishment. Only when Sodom was restored something manifestly impossible would Jerusalem be restored. Yet it does appear in this passage that some kind of restoration is promised or at least implied for Sodom. Besides, if the prophet is saying that Jerusalem would never be restored he would be contradicting not only other prophets but his own predictions as well.

2. Feinberg sees here a prediction of a literal rebuilding of Sodom and the cities of the plain. During the Millennium these cities will be restored. But how can Sodom and her daughters be restored when all the inhabitants of that area have been swept off the face of the earth? Feinberg limply replies .. the restoration of Sodom will pose no difficulty for the omnipotence of God [329]

[329] Feinberg, PE, p. 91.

3. The renowned German commentator Keil insists that the passage must refer to literal Sodom. But Keil does not see here an earthly restoration. He contends that .. the realization of the prophecy must be sought for beyond the present order of things, in one that extends into life everlasting.[330] Keil is thus ambiguous about the fulfillment. Surely this passage does not refer to those Sodomite sinners who endure eternal fire (Jude 1:7). Keil’s proposed fulfillment of the passage almost borders on universalism.

[330] Keil, BCOT, I, 228.

4. Payne has suggested that the post-exilic occupation of the Dead Sea area by the Jews constitutes a reasonable fulfillment to the prediction.[331] However, it is difficult to see how this could constitute a reversal of the fortunes of *Sodom.

[331]* Payne, EBP, p. 359.

5. Still others regard Sodom as symbolic of the descendants of Sodom. Ammon and Moab were born to Lot’s daughters who had escaped from the destruction of Sodom (Genesis 19:29-30). The restoration of Sodom would in reality be the restoration of Moab and Ammon, Jeremiah 20:16 refers to the cities of the plain as the cities which the Lord overthrew and repented not. This statement seems to preclude a literal, physical restoration of Sodom. However, Jeremiah does predict the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6). A. R. Fausset develops this view as follows:

Probably. Ammon and Moab, were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by Sodom, whose sins they now reproduce.[332]

[332] Fausset, JFB, IV, 257.

6. Perhaps Sodom here comes to represent the heathen in general all that survived of the Canaanites and their culture. The thrust of the passage is not the restoration of cities, but of rightful inhabitants. Ellison[333] points out that Samaria never actually ceased to be a city. Sargon, the conqueror of Samaria, immediately rebuilt and repopulated the place. Thus, the prophecy must be talking about changing the fortunes of the inhabitants of Jerusalem, Samaria, and Sodom. God must punish wicked men; but His mercy is such that He must provide for the deliverance of even the greatest sinners. Ezekiel here is filled with the thought of the spiritual conversion of wicked people like Sodom. He expresses this thought concretely in terms of a reversal of the fortunes for Sodom (i.e., gross sinners). Sodom and Samaria would be given to Jerusalem as daughters (Ezekiel 16:61). Citizens of the former Northern Kingdom and heathen in general would become part of that new covenant Jerusalem (Hebrews 12:22). This could not and would not take place under the Old Testament covenant of works; but Jew, Samaritan and Gentile would find salvation under God’s everlasting covenant of grace.

[333] Ellison, ENN, p. 66.

Ezekiel 17:1-10

IV. THE KING: A LOWLY VINE 17:1-21

In chapter 17 Ezekiel turns his attention to King Zedekiah back in Jerusalem. This vassal king had committed an act of treachery against Nebuchadnezzar by breaking his solemn oath of allegiance to Babylon in seeking military aid from Egypt. In this oracle delivered shortly before 587 B.C. Ezekiel predicts the extinction of Zedekiah’s dynasty and the fall of Jerusalem. He first presents his parable (Ezekiel 17:1-10) and then makes an application of what he has said (Ezekiel 17:11-21).

A. The Parable of the Two Eagles Presented 17:1-10

TRANSLATION

(1) And the word of the LORD came unto me, saying, (2) Son of man, Put forth a riddle and speak a parable unto the house of Israel, (3) and say, Thus says the Lord GOD: A great eagle with great wings and long pinions, full of feathers of various colors, came unto Lebanon, and took the top of the cedar. (4) He broke off the topmost of its twigs, and carried it unto a land of commerce; he set it in a city of merchants. (5) Moreover he took from the seed of the land and set it in a fruitful field; he set it as a stalk[325] alongside many waters, as a willow. (6) And it sprouted and became a spreading vine of low stature whose tendrils turned toward him, and whose roots were under him; so it became a vine, and brought forth branches, and put forth sprigs. (7) And there was another great eagle, with great wings and many feathers; and behold this vine bent its roots unto him, and put forth its tendrils toward him to water it from the beds of its plantation. (8) In a good field, by many waters it was planted that it might produce branches and bear fruit, that it might be a glorious vine. (9) Say, Thus says the Lord GOD: Shall it prosper? Shall he not pull up its roots, and cut off its fruit that it wither, that it wither in all its sprouting leaves? Neither shall great power nor many people be at hand when it is plucked up by its roots. (10) And behold, being planted, shall it prosper? When the east wind touches it, shall it not utterly wither? In the beds where it sprouted it shall wither.

[325] The Hebrew is difficult. The Rabbinic understanding of the verse has been followed here.

COMMENTS

Ten prominent features of this parable need discussion:

1. The great eagle is the mighty King Nebuchadnezzar who is king of kings, even as the eagle is the king of birds. Like the eagle Nebuchadnezzar swooped down upon his prey to plunder and destroy.[326] His great wings enabled him to fly long distances and extend his influence over vast territories. The various colors (Ezekiel 17:3) of this great bird may represent the many different nations who were subject to Nebuchadnezzar and who contributed to his military might.

[326] Cf. Isaiah 46:11; Jeremiah 48:40; Hosea 8:1.

2. Lebanon (Ezekiel 17:3) represents the land of Israel and especially the kingdom of Judah.

3. The cedar (Ezekiel 17:3) represents Jerusalem.

4. The top of the cedar (Ezekiel 17:3) stands for the nobility of the city, especially the princes of the house of David.

5. The topmost of its twigs (Ezekiel 17:4) would be the youthful King Jehoiachin who was carried off by Nebuchadnezzar in 597 B.C. to a land of commerce (Chaldea) and a city of merchants (Babylon).

6. The seed of the land (Ezekiel 17:5) is a member of the royal family, Zedekiah, who was appointed by Nebuchadnezzar as king of Judah in the place of Jehoiachin.

7. The fruitful field (Ezekiel 17:5) in which the seed was planted must be Judah.

8. Beside many waters (Ezekiel 17:5) is probably a reference to Babylon (cf. Jeremiah 51:13). Although Nebuchadnezzar put Zedekiah on the throne, he was dependent on Babylon like a stalk is de pendent on the moisture of a near-by stream.

9. The spreading vine of low stature (Ezekiel 17:6) must depict the Judaean vassal state administered by Zedekiah. The tendrils of this vine turned toward, and the roots were under, the eagle (Nebuchadnezzar). Zedekiah was given only limited and local authority. But as long as the vine maintained this posture it prospered, at least in a measure.

10. The second great eagle (Ezekiel 17:7) is Pharaoh Hophra to whom the vine (Zedekiah) turned for military aid in an attempt to free itself from the influence of the first eagle (Nebuchadnezzar). This spreading toward the direction of the second eagle (Egypt) was unnatural and unnecessary. The vine should have prospered and even could have produced fruit children of Zedekiah to carry on the royal succession (Ezekiel 17:8).

How could the vine (Zedekiah) prosper when it had tried to spread beyond its prescribed domain? The first great eagle would uproot the vine, cut off its fruit so that it would completely wither and die, Zedekiah’s reign would be terminated, all the heirs to the throne would be killed and the nobles of Judah would perish. No great power or army of soldiers would be at hand to thwart the great eagle in his vengeful attack (Ezekiel 17:9). That Judaean vine would utterly wither right in the spot where it was planted when the scorching east wind (Babylonian empire) began to blow against it (Ezekiel 17:10).

Ezekiel 17:11-21

B. The Explanation of the Eagle Parable 17:11-21

TRANSLATION

(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.

[327] This reading is supported by many Hebrew manuscripts. The standard (Masoretic) text reads hid fugitives.

COMMENTS

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 (Ezekiel 17:12). 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 (Ezekiel 17:13) as hostages so as to guarantee Zedekiah’s compliance to the terms of his oath. Nebuchadnezzar’s purpose was to keep Judah weak and subservient (Ezekiel 17:14).

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 (Ezekiel 17:15). 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 (Ezekiel 17:16). Aid from Pharaoh would not be forthcoming when the Babylonians built their siege mounds and forts at Jerusalem (Ezekiel 17:17).

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 (Ezekiel 17:18). He had taken that oath in the name of God, and it was, therefore, God’s 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 (Ezekiel 17:19). 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 (Ezekiel 17:20). 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 (Ezekiel 17:21).

Ezekiel 17:22-24

V. MESSIAH: THE STATELY CEDAR 17:22-24

TRANSLATION

(22) Thus says the Lord GOD: Moreover I, even I, will take of the top of the lofty cedar, and I will set it; and I will break off from the topmost of its young twigs, a tender one, and I will plant it upon a high and eminent mountain; (23) in the mountain of the height of Israel will I plant it; and it shall bring forth boughs and produce fruit, and it shall be a glorious cedar; and under it shall dwell every bird of every wing in the shadow of its branches shall they dwell. (24) And all the trees of the field shall know that I the LORD have brought low the high tree, have exalted the low tree, and have dried up the green tree, and I have caused the withered tree to flourish; I the LORD have spoken and done it.

COMMENTS

The message of doom in the preceding parable and application is tempered by a word of hope in Ezekiel 17:22-24. God in His sovereign grace is about to act. Nebuchadnezzar had cut a twig from the cedar and had removed it to far off Babylon (cf. Ezekiel 17:3 f,). But God would now cut a twig from that same royal cedar tree and plant it upon a high mountain (Ezekiel 17:22). The basic idea is that the Davidic dynasty would be reinstated and would achieve a prominence which it had not heretofore enjoyed. The Messiah King of the house of David is in view here.[328] Jesus of Nazareth now occupies the throne of God and rules over the New Israel of God,

[328] Some interpret this as a reference to the restoration under Zerubbabel, a descendant of Jehoiachin. But Zerubbabel was never a king.

The Messianic twig would be prominent, planted in the high mountain of Israel. The cedar Messianic Jerusalem, the church of Christ would be stately, i.e., dignified. It would bear fruit. The Messiah heads a royal family of kings and priests (1 Peter 2:9). Many birds (different nations) would place themselves under the protection of this Messianic Monarch (verse 23). The high trees proud kingdoms of Ezekiel’s day would be cut down or dry up. The low tree God’s people would be exalted under the leadership of the Messiah. All peoples would then realize that it is by the will of God that the haughty are humbled and the debased exalted (verse 29),