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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.
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The Parable of the Eagles; The Parable Explained; Ruin of Zedekiah Predicted (593 BC)
鹰的比喻；比喻的解释；预言西底家的覆灭（公元前593年）
¹ 耶和华的话临到我说：
² 「人子啊，你要向以色列家出谜语，设比喻，
³ 说：主耶和华如此说：有一大鹰，翅膀大，翎毛长，羽毛丰满，色彩奇异，来到黎巴嫩，将香柏树梢拧去，
⁴ 折断其中嫩枝，带到贸易之地，放在商人城中。
⁵ 又将以色列地的种子取去，栽于肥田，如水旁的柳树；
⁶ 就渐渐生长，成为蔓延矮小的葡萄树，其枝条转向那鹰，根在它以下，于是成了葡萄树，生出枝子，发出嫩枝。
⁷ 又有一大鹰，翅膀大，羽毛多。这葡萄树从栽种的地里向这鹰弯过根来，发出枝子朝向它，好从它栽种的畦中得水滋润。
⁸ 这树栽于肥田多水之旁，好发枝结果，成为佳美的葡萄树。
⁹ 你要说：主耶和华如此说：这葡萄树岂能发旺呢？鹰岂不拔出它的根来，薅掉它的果子，使它枯干吗？它一切的嫩叶都不必大风多人之力便能枯干。
¹⁰ 虽然栽种了，岂能发旺呢？东风一吹，岂不全然枯干吗？必在所生的畦中枯干。
¹¹ 耶和华的话又临到我说：
¹² 「你对那悖逆之家说：你们不知道这些事是什么意思吗？你要告诉他们：巴比伦王来到耶路撒冷，把其中的王和首领掳去，带到巴比伦；
¹³ 又从王室后裔中取一人与他立约，使他发誓，又把国中有势力的人带去；
¹⁴ 使国度低微，不能再高举，惟有守约才可以立定。
¹⁵ 他却背叛巴比伦王，差使者往埃及去，要埃及给他马匹和许多百姓。他能亨通吗？这样行的人能逃脱吗？他背约岂能得救呢？
¹⁶ 主耶和华说：我指着我的永生起誓，那立他为王的王所住之地，就是他所轻看所背的盟誓，他必死在巴比伦王当中。
¹⁷ 敌人筑垒造台，要行杀戮许多人的时候，法老和他的大军必不能在阵上为他效力。
¹⁸ 他看哪，他既已伸手行了这事，竟轻看誓言，背弃盟约，必不能逃脱。
¹⁹ 所以主耶和华如此说：我指着我的永生起誓，他既轻看我指他所起的誓，背弃我所立的约，我必使这归到他自己的头上。
²⁰ 我必将我的网撒在他身上，他必在我的网罗中缠住；我必带他到巴比伦，并在那里因他对我所犯的罪过审判他。
²¹ 他的一切军队，凡逃跑的，必倒在刀下；剩下的必分散四方。你们就知道我耶和华说过这话了。」
我们必须把这些经文放在一起看，才能一目了然地看见这比喻和它的解释，因为二者彼此互为说明。1. 先知受命向「以色列家」「出谜语」（结17:2），不是像参孙向非利士人所出的谜语那样为要难倒他们，也不是要把神的心意藏在隐晦之中，或是任他们悬而不决——这人提出一种推测，那人提出另一种，如同解谜时常见的情形；不，他随即就要告诉他们这谜语的意思。「那说方言的，就当求着能翻出来」（林前14:13）。但他要用谜语或比喻来传这信息，使他们更加留意，自己更加受感，也更便于记念并向别人复述。正因这些缘故，神常借着祂众仆人众先知使用比喻，基督自己也「开口用比喻」。谜语和比喻原是供我们自娱、款待朋友之用的。先知也当使用这些，看看在这般装束之下，神的事是否能被人悦纳，能否潜入粗心百姓的心思。注意，传道人当留心寻找合宜的话语，尝试各种方法行善；只要他们认为有助于造就人，就当既把熟悉的事带入讲道，也把讲道带入熟悉的谈吐，免得有人在讲台上所讲的与讲台下所说的，有如一些人那样天差地别。2. 他又受命向「悖逆之家」解明这谜语（结17:12）。他们虽「悖逆」，本可公义地被留在愚昧中，看也看不见，听也听不明；然而这事却要向他们解明：「你们不知道这些事是什么意思吗？」那些知道历史、知道如今事态的人，或许能精明地猜出这谜语的意思；但为使他们无可推诿，先知要用比喻之外的明话告诉他们。但这谜语先要摆在他们面前，让他们揣摩一番，并送到耶路撒冷的朋友那里，使他们日后能查问并等候这谜的解。
如今我们来看这信息的内容是什么。
一、尼布甲尼撒前些时候掳走了约雅斤——也就是耶哥尼雅——那时他年仅十八岁，在耶路撒冷作王仅「三个月」，连同他的首领和臣仆，都被掳到巴比伦（王下24:12）。这在比喻中由鹰拧去「香柏树」的梢和嫩枝、把它带到「贸易之地」「商人城中」来代表（结17:3、4），并解释在结17:12。「巴比伦王」拿了「耶路撒冷的王」，那王无力抵抗他，正如树的嫩枝无力与最猛的飞禽相争，那鸟轻易把它拧去，或许要用来筑巢。在但以理的异象中，尼布甲尼撒是「狮子」，百兽之王（但7:4）；在那里他有「鹰的翅膀」，表明他的行动何等迅捷，征服何等迅速。在此比喻中，他是「鹰」，飞禽之王，「大鹰」，以掠食抢夺为生，幼雏「也吸受鹰血」（伯39:30）。他的权柄如鹰的大翅膀一样向四方伸展；百姓众多，因为「羽毛丰满」；朝堂华美，因为它「色彩奇异」，看起来如同刺绣（这字原文之意）。耶路撒冷是黎巴嫩，房屋如林，极为悦人。王室是「香柏树」；约雅斤是「树梢」，「嫩枝的尖」，被鹰拧去。巴比伦是那被放置之处的「贸易之地」和「商人城」。属大卫家的犹大王必觉得自己大大降卑受辱，竟被安置在商人之中；但他必须尽量忍着。
二、他把他带到巴比伦之后，立他的叔叔西底家代替他作王（结17:5、6）。他名叫玛探雅——「耶和华的恩赐」，尼布甲尼撒把他改名为西底家——「耶和华的公义」，为要提醒他，要像他所称为自己神的那位一样行公义，免得受祂的刑罚。他是「本地的一种」，是土生土长的，不是外族人，不是他的巴比伦大臣之一；他被「栽于肥田」，因为耶路撒冷此时仍是如此；他把它「放在大水旁」，使它易长，如同柳树，生长迅速，且最适合在湿润之地生长，却从不指望也不期待它成为高大的树。他「细心栽种」（有人如此读）；他智慧地安排，使它能生长，却不致生长过大。他「从王室后裔中取了一人」（如结17:13所解），「与他立约」，使他可以作王，享有君王的权柄和尊荣，条件是必须作为他的藩属，倚靠他并向他负责。他「使他起誓」，使他向他宣誓效忠，指着他自己的神——以色列的神起誓，必向他忠心进贡（代下36:13）。他又「把国中有势力的人带走」，就是勇士的首领，部分作为履行盟约的质，部分因国土因此被削弱，王就难以、也因此少受诱惑去背约。他的用意我们被告知（结17:14）：「使国度低微」，无论在尊荣或力量上都是如此，既不能像从前那样与强邻争雄，也不能威吓弱国，使它「不能高举自己」与巴比伦抗衡，或压制任何臣属它的小邦。但他又定意借着「守约」使它「可以立定」，继续为一个国。如此，那骄傲权贵的雄心与野心便得着满足——他立志要「与至上者同等」（赛14:14），要周围一切尽都臣服于他。如今请看：1. 罪使犹大王室落到何等可悲的变化。从前四围列国尽都向它进贡；如今它不但失去了对列国的统治，自己也成了进贡的。「黄金何其失光！」列国因罪出卖自己的自由，君王出卖自己的尊荣，「将冠冕践踏在地」。2. 西底家接受这些条件，虽不光彩，但在必要时为自己所行的是何等智慧。一个人虽然不能像从前那样出头露面，引人注目，仍可以活得十分舒适知足。一个国虽然不像从前那样威风，仍可稳固安稳；一个家也是如此。
三、西底家只要继续向巴比伦王忠心，就凡事亨通；他若肯「改革」他的国，归向神和自己的本分，就必更好，并且不久或可借此恢复从前的尊严（结17:6）。这棵植物渐渐生长，虽然它「如柳树被栽种」，不被人看重，却成了「蔓延矮小的葡萄树」，成为本国的大福，它的果子「使他们的心喜乐」；作一棵蔓延矮小的葡萄树，胜过一棵无用的香柏大树。尼布甲尼撒喜悦它，因为「它的枝条转向他」，如葡萄依附在墙上一样依附他，他也能享受这葡萄的果子；「它的根也在他以下」，由他支配。犹太人也当喜悦，因为他们坐在自己的葡萄树下，这树「生出枝子，发出嫩枝」，看起来悦人，前景可期。请看神的刑罚如何渐渐临到这惹动祂怒气的百姓，神如何给他们喘息的机会，给他们悔改的余地。祂先使「他们的国低微」，看这样能否使他们谦卑，然后才使它不再成国；却又留给他们平顺，看这样能否打动他们归向祂，使所警告的灾祸得以避免。
四、西底家身在福中不知福，却因作巴比伦王的藩属受辱而难忍，为要摆脱这束缚，便与埃及王私结盟约。他无可抱怨巴比伦王在他身上加添什么新的难处，或借机欺压他；因为正如先知先前所说（结17:6）来加重他的不忠，如今他再次（结17:8）指明他本可走上一条何等亨通的道路：「他栽于肥田多水之旁」；他的家室不久就可建立，他的府库不久就可充盈，使他若忠心行事，原可成为「佳美的葡萄树」。但他所倾心所信靠的另有一只「大鹰」，那就是「埃及王」（结17:7）。那两位大权贵，巴比伦王和埃及王，不过是两只「大鹰」，都是「猛禽」。这埃及的大鹰据说有「大翅膀」，却没有像巴比伦王那样「翎毛长」，因为埃及国虽强，却没有巴比伦国那样广大的疆域。这大鹰据说「羽毛多」，财富众多，士兵众多，他以此为实在的保障而倚靠，其实那不过是些羽毛罢了。西底家既指望自由，便使自己作了埃及王的藩属，妄想更换主人可得安逸。如今「这葡萄树」却暗中把根「弯向」那大鹰埃及王，过不多久又公然「向他发出枝子」，向他示意自己何等渴慕与他结盟，「好从他所栽种的畦中得水滋润」，其实它本「栽于大水旁」，并不需要他帮助。这在结17:15有所解释：西底家「差使者往埃及去」，要他们「给他马匹和许多百姓」，使他可与巴比伦王争战。请看罪在神的百姓中间造成了何等变化！神曾应许他们必成为众多的民，如海边的沙；如今他们的王若需用「许多百姓」，竟要差人到埃及去求助，因为他们因罪「减少且降卑」（诗107:39）。又请看那心中烦躁不满的人何等愚妄，他们因力求改善自己的处境而自取灭亡，其实他们若肯「安于现况」，原可安逸快乐。
五、神在此向西底家宣告，他和他的国必全然灭亡；祂在怒中向他判决，因为他背叛巴比伦王。这在比喻中（结17:9、19）由「这葡萄树被连根拔起、果子被薅去、叶子枯干」来代表，是「春天的嫩叶」枯干，就是它们最青翠之时（伯8:12），还未到秋天自然枯萎。这图谋必被击破；它必「全然枯干」。这背信之君的事务必败坏至无可挽回；如同葡萄被东风击打，除了用火焚烧之外别无用处（正如我们在结15:4的比喻中所见），它必「在所生的畦中枯干」，虽然那地水源充沛。它的毁灭「不必大风多人之力便能拔出」；因为拔一棵葡萄树何须兴师动众？注意，神不必大费周章就能成就大事。祂成就旨意无需大能和多人；若祂愿意，少数人就够了。祂能毫无困难地毁灭一个有罪的君王和国家，如同我们拔除一棵白占地土的树那样容易。在比喻的解释中，这判语记得甚详：「他能亨通吗？」（结17:15）他还能指望作恶却得福吗？不，那行这样恶事的人「能逃脱吗」？他「背约，能得救」，免受那作他背信之当得报应的报应吗？不能；他还能指望作恶却不受恶报吗？让他听他的判决。
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这判决由神的誓语所确认（结17:16）：「主耶和华说：我指着我的永生起誓，他必因此而死。」这表明神何等看重这罪，也表明刑罚必是何等确定、何等严厉。神「在怒中起誓」，正如祂在诗95:11所行。注意，正如神的应许以起誓为证，为要安慰圣徒；祂的威胁也以起誓为证，为要叫恶人战兢。神活着并享福是何等确实，存到多久，悔改的罪人灭亡受苦也必同样确实，存到多久。
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这判决因他所犯之罪的严重而显为公义。(1) 他对那「立他为王」、保护他的恩人极不感恩，本可轻易使他作囚虏，却使他作君王。注意，对朋友忘恩负义，对帮助我们升高的人翻脸无情，乃是得罪神。(2) 他对与他立约的人极不忠信。这一点最为强调：他「轻看誓言」。他的良心或朋友提醒他时，他却当作戏言，态度放肆，「把它背弃了」（结17:15、16、18、19）。他擅自违背，并以为无关紧要而自傲，正如当今一位大暴君，其格言（据人说）就是「君王除非为着利益，否则不必受自己话语的束缚」。使西底家背信显得更为可恶的是：他向巴比伦王所起的誓[1]是庄严的誓。结17:18特别强调这一点：「看哪，他既已伸手」，作为巴比伦王的盟友，不仅作他的臣民，更作他的朋友，因为携手乃是同心合意的标记。[2]是神圣的誓。神说（结17:19）：这是「我的誓」，他所轻看的；是「我的约」，他所背弃的。凡庄严的誓，都是求神作发誓者诚实的见证，并呼求神作他不忠的审判官和报应者，无论他现在发假誓，或日后背誓。但向君王宣誓效忠的誓，特别称为「神的誓」（传8:2），仿佛其中比别的誓更有所神圣；因为君王是「神的用人，是与你有益的」（罗13:4）。如今西底家背弃这誓这约，就是神要「使这归到他自己的头上」（结17:19）的罪，是「他对神所犯的罪过」，为此神要「审判他」（结17:20）。注意，发假誓乃是大罪，大大触怒天上的神。以下借口都不能成立：第一，说发誓者是君王，是大卫家的王，他的自由和尊荣理应使他不受誓约的约束。不；君王对人是神，对神却是人，并不豁免于祂的律法和审判。君王在神面前，无疑与他登基之誓对百姓的约束一样，受百姓效忠之誓同样的约束。第二，说这誓是向巴比伦王——一个外邦君王，比异端更糟——所发的，罗马教会的说法是「对他不必守信」。不；尼布甲尼撒虽然敬拜假神，但当他敬拜者中有一人背弃与他所立的盟约时，真神必为他伸冤；因为信实是欠一切人的债；自称真宗教信仰的人若对假宗教信仰的人背信弃义，他们的信仰非但不能为借口，更不能为理由，反而加重他们的罪，神也必因此更确定更严厉地刑罚他们，因为他们借此「给主的仇敌亵渎的机会」；正如那位回教君王，当基督徒与他背约之时，他喊着说：「哦，耶稣啊！这些就是你的基督徒吗？」第三，说这誓是被征服者所强迫发出的，也不能为他辩护，因为这盟约是有重大代价为根据的。他是在这条件下保全性命和冠冕的：要忠心并向巴比伦王尽忠；他既享受了这交易的好处，若不遵守条款，便极不义。那么，他既「轻看誓言」，「背弃盟约」，就当知道「他必不能逃脱」。轻看违背这誓这约尚且受罚如此，何况背弃与神所立之约的人（他们「伸手」应许要忠心），「将那立约的血当作不洁净的」，又当受何等更重的刑罚呢？两约之间无可比拟。
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这判决在几个具体方面有所说明，刑罚与罪相称。(1) 他既背叛巴比伦王，巴比伦王必作他有效的征服者。在那「他所背弃之约的王所住之地」，「他必死在巴比伦王当中」（结17:16）。他想要从他手中逃脱，却要更深地落在他手中。神如今要亲自与巴比伦王一同敌挡他：「我必将我的网撒在他身上」（结17:20）。神对那些背信弃义、妄想逃脱祂公义审判的人，有网罗备妥；凡不愿被誓约和盟约的绳索所约束的，必被这网罗捉住拘禁。西底家惧怕巴比伦：神说：「我必带他到那里，并『在那里审判他』。」人因犯罪而竭力逃避的灾祸，必公义地被逼着临到他。(2) 他既「倚靠埃及王」，埃及王必作他无效的帮助：「法老和他的大军必不能在阵上为他效力」（结17:17），不能为他效什么力，也不能阻止迦勒底军的前进；他既不能「筑垒造台」帮助他「围困」，也不能「行杀戮」助他阵战。注意，受造之物对我们而言如何，全在乎神使它如何；祂通常会削弱并使我们所信靠所倚靠的那「血肉的膀臂」枯萎。从前在类似场合所说的话（赛30:7），如今又应验了：「埃及人帮助是徒然的。」他们果然如此；因为埃及军一逼近，迦勒底人便从耶路撒冷撤围，但他们一退，迦勒底人又来围攻，终于攻取。看来埃及人并不诚心，力量虽有，却无善意帮助西底家。注意，对信靠自己的人行诡诈的人，必公义地被自己所信靠的人所欺骗。但埃及人并非西底家所倚靠的唯一势力；他还有自己的军队支持他，但那些军队虽可推测是精兵、是他国中最好的战士，却必成为「逃跑的人」，离弃岗位，急忙逃命，必倒在敌人的「刀下」，其余的「必分散四方」（结17:21）。这在「城被攻破，一切兵丁都逃跑」（耶52:7）时应验了。那时「你们就知道我耶和华说过这话了」。注意，神的言语迟早必证实自己；不信的人必借着经历认识其真实与分量。
英文原文
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)
怜悯的应许（公元前593年）
²² 主耶和华如此说：我也要将高香柏树的树梢那最高的枝条拧下来；我要从它嫩枝的顶端折下一条柔嫩的，栽在高耸的山上；
²³ 我要在以色列高处的高山上栽种它；它就发枝结果，成为佳美的香柏树；各种羽翼的飞鸟都要宿在其下，在它枝条的荫下居住。
²⁴ 田野的一切树木就都知道我耶和华使高树矮小、使矮树高大、使青树枯干、使枯树发旺。我耶和华说了，也必成就。
犹大王室因约雅斤和西底家被掳而败落之时，人或要问：「如今与大卫所立的王室之约怎么样了呢？他的子孙岂不是要永远坐在他的宝座上么？『大卫确实的怜悯』竟如此不确实么？」对此，要使反对者无言，只要回答说应许是有条件的，就足够了。「他们若守我的约」，就必继续（诗132:12）。但大卫的后裔违背了条件，所以丧失了应许。但人的不信不能使神的应许失效。他要另找一位「大卫的子孙」，使应许在他身上成就；这就是这几节经文所应许的。
一、大卫的家必再被高举，从其灰烬中要另起一只凤凰。在威胁中所用的树的比喻，此处出现在应许中（结17:22,23）。这应许部分应验于所罗巴伯——大卫家的一枝——被兴起，带领犹太人从被掳中归回，重建城邑和圣殿，重建他们的教会和国家；但它的完全应验是在弥赛亚的国度中——他是「出于干旱之地的根」，神照着应许把「他祖大卫的宝座」赐给他（路1:32）。1. 神亲自承担了大卫家的复兴与重建。尼布甲尼撒是那只「大鹰」，曾试图使大卫家在倚靠他的状态下重建（结17:5）。但这企图失败了；他所栽的枯萎、被拔出。「好，」神说，「下一次必是我所栽的：『我也要将高香柏树的树梢那最高的枝条拧下来，我要栽种它。』」注意，正如人有人的计画，神也有神的计画；但他的要兴旺，他们的要枯萎。尼布甲尼撒以随意立国为傲（但5:19）。但那些国不久就到了尽头，而「天上的神必另立一国，永不败坏」（但2:44）。2. 大卫家借「从嫩枝顶端折下的一条柔嫩的」得以复兴。所罗巴伯就是如此；他身上有盼望之处不过是「小事之日」（亚4:10），然而在他面前「大山」都「变为平原」。我们的主耶稣是「高香柏树最高的枝条」，离「根」最远（因为他显现不久之后，「大卫家」全被剪除熄灭），却离天最近，因为他的国不属这世界。他是「从嫩枝的顶端」取下的，因为他是「那人，那枝条」，是「柔嫩的嫩芽」，是「出于干旱之地的根」（赛53:2），却是「公义的枝条」，「耶和华所栽的，叫他得荣耀」。3. 这枝条被栽在「高山上」（结17:22），「以色列高处的高山上」（结17:23）。他在此凯旋地引领所罗巴伯；他在此兴起他的儿子耶稣，差他「寻找以色列家失丧的羊」「散在山上的」，立「他的王」「在他的圣山锡安上」，从「锡安山」发出福音，「从耶路撒冷发出耶和华的话」；在「以色列的高处」——一个为四邻所注目、视其为出众辉煌的国家——基督教会首先被栽种。犹太的众教会是最初的教会。不信的犹太人竭力阻止教会在那里被栽种；但神所要栽的，谁能拔出呢？4. 它从此广为扩展。犹太国虽在所罗巴伯时代起头很低，被设为容易被拔出的嫩枝，却扎了根，奇妙地扩展，过了一些时候成为可观的国度；别国的人、「各种羽翼的飞鸟」把自己置于它的保护之下。基督教会起先如一粒芥菜种，却成为如这嫩枝一样的大树，起头虽小，结局却令人惊叹地增长。外邦人涌入教会之时，「各种羽翼的飞鸟」——连猛禽，正如被掠食的，如「狼与羔羊同食」（赛11:6）——都来「宿在这棵佳美香柏树的荫下」。见但4:21。
二、神自己必在此得荣耀（结17:24）。弥赛亚之国在世上的建立，必比以往更清楚地向世人显明「神是全地的王」（诗47:7）。关于「一切都在一位无限智慧、全能的护理之下治理」这一真理，从未有比基督被高举、他的国在人中间被建立更完全的印证；因为借此显明神掌握一切人的心，并掌管一切事务的处置。「田野的一切树木就都知道」，1. 神所要「使之矮小」「枯干」的树，无论多么高耸雄伟、多么青翠茂盛，必如此。无论尊荣或财富，无论外在的升迁或内在的天赋，都不能保护人免受使人卑微枯萎的护理。2. 神所要使之高大、发旺的树，无论多么低矮、多么枯干，必如此。如今显赫非常的尼布甲尼撒家必被连根拔起，如今寒酸不堪的大卫家必再成名；如今被人轻视的犹太民族必成为可观。撒但的国度既长久广大地掌权，必被打破；被人轻看的基督的国度必被建立。在教会特权方面素来高而青翠的犹太人，必被弃；素来低而枯干的外邦人，必取代他们的位置（赛54:1）。基督的一切仇敌必被降卑，作他的脚凳；他的利益必被坚固推广：「我耶和华说了」（这是命定，是所宣布的命定，基督必被高举，必作「房角的头块石头」），「我也成就了」，即我必在适当时候成就，但其成就之确定，如同已经成就。在人，「说」与「做」是两回事，在神却不然。他所说的我们可确信他必行，他话语的一点一画也不落空，因为「他非人，绝不撒谎，也非人子，绝不后悔」——无论他的警告或他的应许。
英文原文
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.
神在前一章是向犹大百姓算账，因他们背约失信而将毁灭临到他们；本章神是向犹大王算账，因他背叛巴比伦王的盟约而失信；因为当神与他们相争时，他发现自己有许多可争议的根据。当时这事正在发生：西底家暗中与埃及王图谋，要得着援助来实现一个背叛的计划，想要摆脱巴比伦王的轭，并违背他所起的效忠之誓。为此，神借先知在此：一、借着两只鹰和一棵葡萄树的比喻（结17:1-10），以及该比喻的解释（结17:11-21），威吓他和他的国家必遭毁灭。但末了，二、他在此应许日后要在大弥赛亚及其国度中复兴犹大的王室，就是大卫的家（结17:22-24）。