Chú giải chương
Ezekiel Chương 17
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God was, in the foregoing chapter, reckoning with the people of Judah, and bringing ruin upon them for their treachery in breaking covenant with him; in this chapter he is reckoning with the king of Judah for his treachery in breaking covenant with the king of Babylon; for when God came to contend with them he found many grounds of his controversy. The thing was now in doing: Zedekiah was practising with the king of Egypt underhand for assistance in a treacherous project he had formed to shake off the yoke of the king of Babylon, and violate the homage and fealty he had sworn to him. For this God by the prophet here, I. Threatens the ruin of him and his kingdom, by a parable of two eagles and a vine (Eze 17:1-10), and the explanation of that parable, Eze 17:11-21. But, in the close, II. He promises hereafter to raise the royal family of Judah again, the house of David, in the Messiah and his kingdom, Eze 17:22-24.
1-21
The Parable of the Eagles; The Parable Explained; Ruin of Zedekiah Predicted (593 BC)
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大鷹的比喻；比喻的解釋；預告西底家的覆亡（主前593年）
¹ 耶和華的話臨到我說： ² 人子啊，你要出謎語，設比喻對以色列家說。 ³ 說：主耶和華如此說：有一大鷹，翅膀大，翎羽長，羽毛豐滿，彩色俱備，來到黎巴嫩，將香柏樹梢擰去； ⁴ 就是折去它極嫩的枝條，帶到貿易之地，放在商人的城中。 ⁵ 又將以色列地的種子取去，栽在肥田裏，放在多水旁，如栽柳樹， ⁶ 就漸漸生長，成為蔓延矮小的葡萄樹，其枝轉向那鷹，根也在鷹以下。這樣就成了葡萄樹，生出枝子，發出嫩枝。 ⁷ 又有一大鷹，翅膀大，羽毛多；這葡萄樹從栽種的地裏向這鷹彎過根來，發出枝子，好讓這鷹給它澆灌，使它從栽種的畦中得水。 ⁸ 這樹栽於肥田多水之地，本可以發枝結實，作為佳美的葡萄樹。 ⁹ 你要說：主耶和華如此說：這葡萄樹能發旺嗎？鷹豈不拔出它的根來，摘盡它的果，使它枯乾，使它所有的嫩葉都枯槁嗎？其實也不用大力和多民，就能將它連根拔起。 ¹⁰ 看哪，這葡萄樹雖然栽種了，能發旺嗎？東風一吹，它豈不全然枯槁嗎？必在生長的畦中枯乾。 ¹¹ 耶和華的話臨到我說： ¹² 你對那悖逆之家說：你們不知道這些事是甚麼意思嗎？你要告訴他們說：看哪，巴比倫王來到耶路撒冷，將其中的王和其中的首領帶了去，帶到巴比倫； ¹³ 從王室的後裔中取一人與他立約，使他發誓，並將國中有勢力的人擄去， ¹⁴ 使國度卑賤，不能再高抬自己，惟有謹守他與王所立的約，才能存立。 ¹⁵ 他卻背叛巴比倫王，打發使者往埃及去，要從埃及得馬匹和許多兵丁。他能發旺嗎？這樣行的人能逃脫嗎？他背約豈能逃脫呢？ ¹⁶ 主耶和華說：我指著我的永生起誓，他輕看誓約、背棄盟約的那王，必使他在所居之地——就是他立他為王之處——死亡；他必在巴比倫王中間死亡。 ¹⁷ 法老帶着他的大軍和多眾，在敵人築壘建營要剪除許多人的事上，也不能為他效力。 ¹⁸ 他輕看誓言、背棄盟約；看哪，他已經伸手與巴比倫王結盟，行了這一切事，也必不能逃脫。 ¹⁹ 所以主耶和華如此說：我指著我的永生起誓，他既輕看指我所起的誓，背棄指我所立的約，我必使這罪歸到他頭上。 ²⁰ 我必張開羅網捕獲他，他必被我的網羅纏住；我必帶他到巴比倫，並要在那裏因他背叛我的罪刑罰他。 ²¹ 他的一切軍隊，凡逃跑的，都必倒在刀下；剩下的必分散四方。你們就知道我耶和華說過這話。
我們必須把這些經文合在一起看，好使比喻和它的解釋同時呈現眼前，因為它們彼此互相說明。1. 先知受命向以色列家出謎語（結17:2），不是要難倒他們，像參孫向非利士人出的謎語那樣，也不是要在隱晦中把神的心意向他們隱藏，或留他們在疑慮之中——一個提出一個猜測，一個提出另一個，這是解謎時常見的；不，他要立即告訴他們其中的意思。那說方言的，就當求着能翻出來（林前14:13）。但他必須以謎語或比喻的方式傳遞這信息，好使他們格外留意，自己格外受感動，並且更好地記住，又轉告別人。因這些緣故，神常藉他的僕人眾先知使用比喻，基督自己也開口用比喻講論。謎語和比喻是我們用以自娛、並款待朋友的。先知必須利用這些，看神的事穿上這衣裳是否蒙悅納，能否潛入疏忽百姓的心思之中。請注意，傳道人當努力尋找可接受的言語，嘗試各種方法行善；只要他們有理由認為能造就人，就當既把熟悉的帶進講壇，又把講壇帶進熟悉的談話，免得有人在講壇上說的與講壇下說的有如某些人那樣天差地別。2. 他受命向那悖逆之家解明這謎語（結17:12）。他們雖是悖逆的，本可公義地被留在無知之中，看也看不見、聽也聽不明，然而這事卻要向他們解明：*你們不知道這些事是甚麼意思嗎？*那些知道歷史、又知道當前局勢的人，或許能對這謎語的意思作出精明的猜測；但為要使他們無可推諉，他要把它用明白話給他們，剝去比喻的外衣。但這謎語先提出來，讓他們研思一陣，並可寄給耶路撒冷的朋友，使他們可以查考並期待日後的解答。
現在我們來看本篇信息的內容是甚麼。
一、尼布甲尼撒前些時候擄走了約雅斤——又稱耶哥尼雅——那時他才十八歲，在耶路撒冷只作了三個月王；他和他的首領、貴人都被擄到巴比倫（王下24:12）。這在比喻中由鷹擰去香柏樹頂上嫩枝、帶到貿易之地、商人之城來描繪（結17:3,4），在結17:12有所解釋。巴比倫王擄走了耶路撒冷王——他抵抗的能力，不過像樹上一根嫩枝要與最強的猛禽爭持，那鷹輕易將它擰去，或許是為了築巢之用。在但以理的異象中，尼布甲尼撒是獅子，百獸之王（但7:4）；在那裏他有鷹的翅膀，他的行動如此迅速，征服如此快捷。在此比喻中他是鷹，百鳥之王，是大鷹，靠掠奪劫掠為生，其幼雛吸飲鮮血（伯39:30）。他的國權遠遠延伸，如同鷹的大而長翅；百姓眾多，因為它羽毛豐滿；宮廷輝煌，因為它彩色俱備，看來如繡花一般，照字義如此。耶路撒冷就是黎巴嫩，房屋如林，極其悅人。王家就是香柏樹；約雅斤是樹梢，嫩枝的頂部，被擰去。巴比倫就是那樹所安置的貿易之地與商人之城。猶大王既是出於大衛家，會覺得自己被安置在商賈之中大受貶抑和羞辱；但他只好忍耐。
二、當尼布甲尼撒把他帶到巴比倫時，立了他的叔叔西底家接續他作王（結17:5,6）。他的名字叫瑪探雅——耶和華的恩賜，尼布甲尼撒把它改為西底家——耶和華的公義，為要提醒他要像他所稱為己的神那樣公義，並懼怕他的公義。這是以色列地的種子之一，是本地人，不是外邦人，不是他的巴比倫首領之一；他被栽在肥田裏，因為耶路撒冷當時還是如此；他把它放在多水旁，使它容易生長，如栽柳樹——柳樹長得快，最宜於潮濕之地，卻從不被指望成為高大的樹。他小心謹慎地栽種它（有人如此讀）；他明智地安排使它能生長，卻不至長得太大。他從王室的後裔中取了一人（結17:13如此解釋），與他立約，使他可以擁有國位、享受王權的尊榮，只要他以藩屬的身分持有，依附於他並向他負責。他使他發誓，使他宣誓效忠，奉自己的神、以色列的神起誓，誓作他忠心的進貢者（代下36:13）。他又擄去國中有勢力的人，就是戰士的首領，部分作為履行盟約的人質，部分因這樣一來國勢削弱，王就更無能力，因此也更少受試探去背約。他的用意在結17:14說明了：使國度卑賤——無論在尊榮或實力上都如此——既不能與強鄰匹敵，也不能像從前那樣威脅弱小鄰邦，不能再高抬自己與巴比倫國爭雄，或推翻服屬於它的任何小邦。然而他仍要藉着謹守這盟約使國度存立，繼續為一國。那傲慢權貴的野心與驕傲由此得到滿足，他志在與至高者同等（賽14:14），要周圍一切臣服於他。如今請看：1. 罪使猶大王室發生了何等悲慘的變化。從前周圍列國都是它的進貢者；如今它不但失去了對別國的統治，自己反倒成了進貢者。*黃金何等失光！*列國因罪出賣自由，君王因罪出賣尊嚴，*將冠冕拋在地上予以褻瀆。*2. 西底家接受這些條款，雖然不體面，卻是為自己行了明智之舉——當處境所迫不得不如此時。一個人即使不能像從前那樣扮演角色、出人頭地，也可以活得十分舒適滿足。一個國即使不像從前那樣位高，也可以穩妥安全地存立；一個家也是如此。
三、西底家繼續忠於巴比倫王時，境況甚佳，他若肯改革他的國度，歸向神和盡自己的本分，就必更好，並可藉此不久恢復先前的尊榮（結17:6）。這植物生長，雖然被栽如柳樹、不被重視，卻成了蔓延矮小的葡萄樹——對本國是極大的福分，其果實使民心中喜樂；作一棵蔓延矮小的葡萄樹，勝過作一棵無用的參天香柏樹。尼布甲尼撒喜悅，因為枝子轉向他，如同葡萄攀在牆上一般倚靠他，他也可以分享這葡萄的果實；它的根也在他以下，聽他支配。猶太人有理由喜悅，因為他們坐在自己的葡萄樹下，這樹生出枝子、發出嫩枝，看來美好而有望。請看神的審判如何逐步臨到這悖逆的百姓，神如何給他們喘息的機會，從而給他們悔改的空間。他使他們的國度卑賤，試驗這能否使他們謙卑，然後才使它不再是國；然而他又使之易於忍受，試驗這能否贏得他們歸向他，好叫所威脅的災禍得以避免。
四、西底家不知足，不能忍受向巴比倫王進貢的恥辱，為要脫離這光景，便與埃及王私下結盟。他沒有理由抱怨巴比倫王對他施加新的苛待，或利用優勢欺壓他、貧困他的國家；因為正如先知先前（結17:6）為加重他的背信所說的，如今他又（結17:8）指出他本來處境何等有利：他被栽在肥田多水之地；他的家室本不久即可建立，他的府庫不久即可充盈；因此他若忠心行事，本可成為佳美的葡萄樹。但另有一隻大鷹為他所鍾愛、所倚靠，那就是埃及王（結17:7）。那兩位大君王——巴比倫王和埃及王——不過是兩隻大鷹，猛禽。這埃及的大鷹據說有大翅膀，卻不像巴比倫王那樣翎羽長，因為埃及國雖強，版圖卻不及巴比倫那樣遼闊。這大鷹據說有許多羽毛，財富與兵丁眾多，他以為這是堅固的保障，其實不過是許多羽毛罷了。西底家指望自由，自己反倒作了埃及王的藩屬，愚昧地以為換了主人便可安逸。如今這葡萄樹暗中把根向埃及王——那隻大鷹——彎過去，不久又公開向他發出枝子，示意它多麼渴慕與他結盟，好讓這鷹給它澆灌，使它從栽種的畦中得水；其實它本被栽在多水旁，並不需要他的幫助。這事在結17:15有所解釋。西底家打發使者往埃及去，背叛巴比倫王，要從埃及得馬匹和許多兵丁，使他可以與巴比倫王抗爭。請看罪使神的百姓起了何等變化！神曾應許他們必成為人數眾多的百姓，如海邊的沙；如今他們的王若需要許多兵丁，卻要派人往埃及去求——他們因罪減少降卑（詩107:39）。又請看那些焦躁不滿之心的愚昧，他們因努力改善自己反倒毀了自己；其實他們若肯善處現狀，本可安逸快樂。
五、神在此向西底家威脅他和他國度的徹底滅亡，因不悅於他背離巴比倫王之罪，而向他宣告這判決。這在比喻中（結17:9,19）由這葡萄樹連根被拔起、果實被摘盡、葉子枯乾——春天的葉子，當它們正青翠之時（伯8:12），還未到秋天自行枯萎——來描繪。這計謀必被挫敗；它必全然枯槁。這背信之君的事務必敗壞到無可挽回；如同葡萄被東風吹壞，只能當柴燒（正如我們在那比喻中所見，結15:4），它必在生長的畦中枯乾，無論那畦澆灌得多好。它要被毀滅，不用大力和多民去拔起；因為拔一棵葡萄樹何需調動民兵呢？請注意，神能不用許多周折成就大事。他成就旨意不需大能和多人；他若願意，少數便夠。他能毫不費力地毀滅一個有罪的君王和國度，不比我們拔除一棵礙地的樹更費力。在比喻的解釋中，這判決記載得十分詳盡：他能發旺嗎？（結17:15）他豈能指望作惡而得福呢？不，作這樣惡事的人豈能逃脫？他背約豈能從那作為他背信正當刑罰的報復中被救拔？不；他豈能指望作惡而不受惡報？讓他聽他的判決吧。
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這判決由神的誓言所確認（結17:16）：我指著我的永生起誓，主耶和華說，他必因此而死。這表明神何等高度憎惡這罪，其刑罰何等確實、何等嚴厲。神在他的烈怒中起誓，正如他在詩95:11所行。請注意，正如神的應許以誓言堅固，為聖徒的安慰，照樣他的威脅也是如此，為惡人的驚懼。神活着並蒙福多久（我可以加上），不悔改的罪人就必定死亡受苦多久。
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這判決因他所犯之罪的窮凶極惡而顯為公義。（1）他對他的恩主——立他為王並保護他、本可輕易立他為囚卻立他為君的——極其忘恩。請注意，對朋友冷酷無情、對幫助提拔自己的人反目相向，是得罪神的罪。（2）他對與之立約的人極其虛偽。這一點最受強調：他輕看誓言。當良心或朋友提醒他時，他卻當作笑話，擺出膽大妄為的決心，把它破壞了（結17:15,16,18,19）。他破壞了它，並以此為不足介意而引以為傲，正如我們這時代一位大暴君，其信條（據說）是：君王除非為利益所縛，否則不應作自己言語的奴隸。使西底家的背信更嚴重的是，他約束自己向巴比倫王所起的誓：[1] 是莊嚴的誓言。此處着重強調（結17:18）：看哪，他已經伸手——作為巴比倫王的盟友，不僅作為他的臣民，更是作為他的朋友，握手乃心相聯合的記號。[2] 是神聖的誓言。神說（結17:19）：這是他所輕看的我的誓言、他所背棄的我的盟約。每一次莊嚴的誓言，神都被求助為起誓者誠意的見證，並被呼召為他若如今妄誓或日後背誓之背信的審判官和報復者。但向君王宣誓效忠的誓言特別被稱為神的誓言（傳8:2），彷彿它比別的誓言更具神聖性；因為君王是神為我們益處的用人（羅13:4）。如今西底家破壞這誓約，正是神要使他罪歸到己頭（結17:19）的罪，是他背叛神的過犯，為此神要向他追討（結17:20）。請注意，發假誓是極重的罪，大大惹動天上神的怒氣。以下都不能成為藉口：第一，起這誓的人是君王，是大衛家的王，他的自由和尊嚴想必可使他免於誓言的約束。不；君王對我們雖如神明，對神卻是人，不能免於他的律法和審判。君王在神面前藉加冕之誓對百姓的約束，無疑與百姓藉效忠之誓對君王的約束一樣堅固。第二，這誓是向巴比倫王——一位異教君王，比異端更糟——起的，羅馬教會說對他無需守信。不；尼布甲尼撒雖是敬拜假神的，真神卻要在他的敬拜者之一破壞與他的盟約時為這事報復；因為誠實是對一切人當盡的本分；真宗教的認信者若對假宗教者行事背信，他們的認信非但不能作藉口、更不能稱義，反倒加重他們的罪，神必更確實、更嚴厲地刑罰，因為他們藉此使主的仇敵有了褻瀆的機會；正如那位穆罕默德派的王子，當基督徒破壞與他的盟約時，他呼喊：耶穌啊！這些就是你的基督徒嗎？第三，這誓是征服者所強加的，也不能為他開脫，因為這盟約是基於有價對價而立的。他的性命和王冠都繫於這條件：他要忠於巴比倫王、真誠效忠；他若享受這交易的好處，卻不遵守條款，便極不公義。讓他知道，他既輕看誓言、背棄盟約，就必不能逃脫。若對這樣的誓、這樣的約，其蔑視與破壞尚且如此受罰，那麼背棄與神所立之約的人（看哪，他們曾伸手誓必忠誠），把那約的血當作不潔之物踐踏，當受何等更重的刑罰呢？兩約之間根本不能相比。
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這判決在多方面被具體化，刑罰與罪行相稱。（1）他既背叛巴比倫王，巴比倫王必作他有效的征服者。在他所背棄盟約之王的所居之地——就是巴比倫王中間——他必死亡（結17:16）。他想要逃出他的手，卻要更甚於從前落在他手中。神如今要親自站在巴比倫王一邊反對他：我必張開羅網捕獲他（結17:20）。神有網羅為那些行事背信、以為能逃脫他公義審判的人預備，在其中，那些不肯被誓言和盟約之索所拘束的人，必被抓住、被拘禁。西底家懼怕巴比倫：「我必帶他到那裏，」神說，「並在那裏追討他。」人必公義地被逼到那個他們想藉罪逃避的災禍之中。（2）他既倚靠埃及王，埃及王必作他無效的幫助者：法老帶著他的大軍，在戰爭中不能為他效力（結17:17），不能給他任何幫助，也不能阻止迦勒底軍隊的推進；他既不能在圍攻中藉築壘建營幫助他，也不能在戰場上剪除多人。請注意，每一受造之物對我們是甚麼，都在於神使之成為甚麼；他通常削弱並枯萎我們所信靠所倚賴的血肉之臂。從前在類似場合所說的（賽30:7）如今又應驗了：埃及的幫助是徒然的。確是如此；因為雖然埃及軍隊逼近時，迦勒底人撤去對耶路撒冷的圍攻，但當他們退去時，迦勒底人又回來把它攻取了。看來埃及人並不真心，有力量卻無善意幫助西底家。請注意，那些對信任自己的人行事背信的，必公義地被他們所信任的人背信相待。然而埃及人並非西底家所倚靠的唯一勢力；他有自己的軍兵可倚靠，但那些軍兵，雖我們可推想是精兵、是他國中最好的戰士，卻要成為逃兵，放棄崗位，盡力逃命，並要倒在仇敵的刀下，剩下的必被分散（結17:21）。這在城被攻破、一切兵丁逃跑之時應驗了（耶52:7）。那時*你們就知道我耶和華說過這話。*請注意，神的話遲早必證明自己；不肯相信的人必藉經歷認識它的實在與分量。
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The Parable of the Eagles; The Parable Explained; Ruin of Zedekiah Predicted (593 BC)
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 saith the Lord GOD; A great eagle with great wings, long-winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:
⁴ 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.
⁵ 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.
⁶ 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.
⁷ 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.
⁸ 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.
⁹ 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.
¹⁰ 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.
¹¹ Moreover the word of the LORD came unto me, saying,
¹² 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;
¹³ 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:
¹⁴ That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.
¹⁵ 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?
¹⁶ 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.
¹⁷ 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:
¹⁸ 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.
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.
²⁰ 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.
²¹ 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.
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, 1Co 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, 2Ki 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 17:3,4), 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 (Da 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 17:5,6. 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, 2Ch 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, Ps 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 17:9,19) 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 he 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 Ps 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 17:15,16,18,19. 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 (Ec 8:2), as if that had something in it more sacred than another oath; for princes are ministers of God to us for good, Ro 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. Then you shall know 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.
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Promises of Mercy (593 BC)
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憐憫的應許（主前593年）
²² 主耶和華如此說：我也要將高大香柏樹的樹梢擰去，我要栽上；從其枝條的嫩尖中折一嫩枝，栽於高聳的山上。 ²³ 在以色列高處的山上我要栽上它；它就發枝條、結果子，成為佳美的香柏樹；各樣飛鳥都必宿在枝子的蔭下。 ²⁴ 田野的樹木就都知道，我耶和華使高樹矮小、矮樹高大、青樹枯乾、枯樹發旺。我耶和華如此說，也如此成就了。
當猶大王室因約雅斤和西底家被擄而淪於荒涼之時，人或會問：「如今與大衛所立的王約——他的子孫要永遠坐在他的寶座上——怎樣了呢？大衛那可靠的恩典證明如此不可靠嗎？」對此，要使反對者無言以對，回答說那應許是有條件的便已足夠。他們若守我的約，就必存留（詩132:12）。但大衛的後裔破壞了條件，因而喪失了應許。然而人的不信不能廢掉神的應許。他必尋得另一位大衛的後裔，應許要在其中成就；這就是這幾節所應許的。
一、大衛的家必再被高舉，從其灰燼中要興起另一隻鳳凰。威脅中所用的樹的比喻，在應許中也照樣使用（結17:22,23）。這應許部分應驗於所羅巴伯——大衛家的一枝——被興起率領猶太人從被擄中歸回，重建城邑和聖殿、重立他們的教會和國家之時；但它要在彌賽亞的國度中完全應驗——他是從乾地長出的根，神照着應許把他祖大衛的寶座賜給他（路1:32）。1. 神親自承擔復興和恢復大衛家的工作。尼布甲尼撒是那隻大鷹，曾企圖在依附於他的條件下重立大衛家（結17:5）。但這企圖失敗了；他栽種的枯萎了、被拔出。「好，」神說，「下一次要出於我的栽種：我也要將高大香柏樹的樹梢擰去，我要栽上。」請注意，正如人有人的計劃，神也有神的計劃；但他的計劃當他們的計劃受挫之時要興盛。尼布甲尼撒以憑己意立國為傲（但5:19）。但那些國很快就有盡頭，而天上的神必立一個永不敗壞的國（但2:44）。2. 大衛家在從其枝條的嫩尖中折下的一嫩枝裏復興。所羅巴伯就是如此；他身上有盼望的不過是小事之日（亞4:10），然而在他面前大山都夷為平地。我們的主耶穌是高大香柏樹的樹梢——離根最遠的（因為他顯現不久之後，大衛家就被全然剪除熄滅），卻是離天最近的，因為他的國不屬這世界。他是從枝條的嫩尖中取的，因為他是那人、那苗、嫩芽，是從乾地出的根（賽53:2），卻是公義的苗裔、耶和華所栽種的，要叫他得榮耀。3. 這枝子被栽於高聳的山上（結17:22），在以色列高處的山上（結17:23）。他使所羅巴伯凱旋地被領到那裏；在那裏他興起他的兒子耶穌，差他去聚集散在山上的以色列家迷失的羊，立他為王在他的聖山錫安上，從錫安山、從耶路撒冷發出福音，發出耶和華的話；在那裏——在以色列的高處，一個所有鄰舍都注視的顯赫輝煌之國——基督教會首先被栽種。猶太的眾教會是最初的教會。不信的猶太人竭力阻止它在那裏被栽種；但誰能拔出神所要栽種的呢？4. 從那裏它廣為開展。猶太國雖在所羅巴伯時期開始時很低，被栽如嫩枝——容易拔出——卻紮了根，奇異地伸展，過了一段時間成為十分可觀的；別國的人，各樣翅膀的飛鳥，置自己於它的保護之下。基督教會起初如一粒芥菜種，卻成了如這嫩枝一般的大樹，開始雖小，後果卻增長到令人驚奇。當外邦人湧入教會之時，各樣翅膀的飛鳥（甚至猛禽，連同它們所獵食的，如狼和羊羔同食，賽11:6）就來宿在這佳美香柏樹的蔭下。見但4:21。
二、神自己必在此得榮耀（結17:24）。彌賽亞國度在世上設立，要比以往更清楚地顯明給世人：神是全地的王（詩47:7）。從來沒有比基督被高舉、他的國度在人中間建立，更充分地證明萬事都受無限智慧和大能的護理所管治；因為藉此顯明神掌握着所有人的心，並對一切事務有絕對的支配權。田野的樹木就都知道：1. 神所要砍下、枯乾的樹，無論多麼高大雄壯、多麼青翠茂盛，必如此成就。尊榮或財富、外在的晉升或內在的才幹，都不能保護人免受使人降卑枯萎的護理。2. 神所要高舉、使之興盛的樹，無論多麼卑微、多麼枯乾，必如此成就、必如此行。尼布甲尼撒如今顯赫一時的家必被連根拔起，大衛如今卑微的家必再成名；猶太國如今可鄙，必成為可觀。撒但的國——長久以來勢力如此之大——必被打破，基督的國——從前被人輕看——必被建立。猶太人——就教會特權而言本是高大的青樹——必被丟棄，外邦人——本是低矮枯乾的樹——必取代他們被接入（賽54:1）。基督的一切仇敵必被降卑、作他的腳凳，他的利益必被堅固高舉：我耶和華如此說（這是判令——所宣告的判令：基督必被高舉，必成為房角的頭塊石頭），我也如此成就了，就是說，我到時候必成就，但這事之必成，猶如已經成就了一樣確實。對人而言，說與行是兩回事，對神卻不然。他所說的，我們可以確信他必行，他話語的一點一畫也不落空，因為他不像人，會說謊，也不像人子，會後悔——無論是對他的威脅或對他的應許。
bản gốc tiếng anh
Promises of Mercy (593 BC)
²² 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 a high mountain and eminent:
²³ 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.
²⁴ 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.
When the royal family of Judah was brought to desolation by the captivity of Jehoiachin and Zedekiah it might be asked, "What has now become of the covenant of royalty made with David, that his children should sit upon his throne for evermore? Do the sure mercies of David prove thus unsure?" To this it is sufficient for the silencing of the objectors to answer that the promise was conditional. If they will keep my covenant, then they shall continue, Ps 132:12. But David's posterity broke the condition, and so forfeited the promise. But the unbelief of man shall not invalidate the promise of God. He will find out another seed of David in which it shall be accomplished; and that is promised in these verses.
I. The house of David shall again be magnified, and out of its ashes another phoenix shall arise. The metaphor of a tree, which was made us of in the threatening, is here presented in the promise, Eze 17:22,23. This promise had its accomplishment in part when Zerubbabel, a branch of the house of David, was raised up to head the Jews in their return out of captivity, and to rebuild the city and temple and re-establish their church and state; but it was to have its full accomplishment in the kingdom of the Messiah, who was a root out of a dry ground, and to whom God, according to promise, gave the throne of his father David, Lu 1:32. 1. God himself undertakes the reviving and restoring of the house of David. Nebuchadnezzar was the great eagle that had attempted the re-establishing of the house of David in a dependence upon him, Eze 17:5. But the attempt miscarried; his plantation withered and was plucked up. "Well," says God, "the next shall be of my planting: I will also take of the highest branch of the high cedar and I will set it." Note, As men have their designs, God also has his designs; but his will prosper when theirs are blasted. Nebuchadnezzar prided himself in setting up kingdoms at his pleasure, Da 5:19. But those kingdoms soon had an end, whereas the God of heaven sets up a kingdom that shall never be destroyed, Da 2:44. 2. The house of David is revived in a tender one cropped from the top of his young twigs. Zerubbabel was so; that which was hopeful in him was but the day of small things (Zec 4:10), yet before him great mountains were made plain. Our Lord Jesus was the highest branch of the high cedar, the furthest of all from the root (for soon after he appeared the house of David was all cut off and extinguished), but the nearest of all to heaven, for his kingdom was not of this world. He was taken from the top of the young twigs, for he is the man, the branch, a tender plant, and a root out of a dry ground (Isa 53:2), but a branch of righteousness, the planting of the Lord, that he may be glorified. 3. This branch is planted in a high mountain (Eze 17:22), in the mountain of the height of Israel, Eze 17:23. Thither he brought Zerubbabel in triumph; there he raised up his son Jesus, sent him to gather the lost sheep of the house of Israel that were scattered upon the mountains, set him his king upon his holy hill of Zion, sent forth the gospel from Mount Zion, the word of the Lord from Jerusalem; there, in the height of Israel, a nation which all its neighbours had an eye upon as conspicuous and illustrious, was the Christian church first planted. The churches of Judea were the most primitive churches. The unbelieving Jews did what they could to prevent its being planted there; but who can pluck up what God will plant? 4. Thence it spreads far and wide. The Jewish state, though it began very low in Zerubbabel's time, was set as a tender branch, which might easily be plucked up, yet took root, spread strangely, and after some time became very considerable; those of other nations, fowl of every wing, put themselves under the protection of it. The Christian church was at first like a grain of mustard-seed, but became, like this tender branch, a great tree, its beginning small, but its latter end increasing to admiration. When the Gentiles flocked into the church then did the fowl of every wing (even the birds of prey, which those preyed upon, as the wolf and the lamb feeding together, Isa 11:6) come and dwell under the shadow of this goodly cedar. See Da 4:21.
II. God himself will herein be glorified, Eze 17:24. The setting up of the Messiah's kingdom in the world shall discover more clearly than ever to the children of men that God is the King of all the earth, Ps 47:7. Never was there a more full conviction given of this truth, that all things are governed by an infinitely wise and mighty Providence, than that which was given by the exaltation of Christ and the establishment of his kingdom among men; for by that it appeared that God has all hearts in his hand, and the sovereign disposal of all affairs. All the trees of the field shall know, 1. That the tree which God will have to be brought down, and dried up, shall be so, though it be ever so high and stately, ever so green and flourishing. Neither honour nor wealth, neither external advancements nor internal endowments, will secure men from humbling withering providence. 2. That the tree which God will have to be exalted, and to flourish, shall so be, shall so do, though ever so low, and ever so dry. The house of Nebuchadnezzar, that now makes so great a figure, shall be extirpated, and the house of David, that now makes so mean a figure, shall become famous again; and the Jewish nation, that is now despicable, shall be considerable. The kingdom of Satan, that has borne so long, so large, a sway, shall be broken, and the kingdom of Christ, that was looked upon with contempt, shall be established. The Jews, who, in respect of church-privileges, had been high and green, shall be thrown out, and the Gentiles, who had been low and dry trees, shall be taken in their room, Isa 54:1. All the enemies of Christ shall be abased and made his footstool, and his interests shall be confirmed and advanced: I the Lord have spoken (it is the decree, the declared decree, that Christ must be exalted, must be the headstone of the corner), and I have done it, that is, I will do it in due time, but it is as sure to be done as if it were done already. With men saying and doing are two things, but they are not so with God. What he has spoken we may be sure that he will do, nor shall one iota or tittle of his word fall to the ground, for he is not a man, that he should lie, or the son of man, that he should repent either of his threatenings or of his promises.
在前一章，神正與猶大百姓算帳，因他們背約失信而把傾覆加於他們；在本章，神正與猶大王算帳，因他與巴比倫王背約失信；因為當神與他們相爭時，發現他爭辯的根據甚多。這事當時正在進行：西底家正暗中與埃及王圖謀求助，要實現他早已盤算的背信計劃，好擺脫巴比倫王的軛，違背他向巴比倫王所起的效忠之誓。為此，神藉先知在此：一、以兩鷹和一葡萄樹的比喻（結 17:1-10）及這比喻的解釋（結 17:11-21）威脅他和他國家的傾覆。但末了，二、他應許日後要在彌賽亞和他的國度裏，重新興起猶大的王室——大衛的家，結 17:22-24。