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17. Two Eagles and a Vine

¹ The word of the LORD came to me: ² “Son of man, set forth an allegory and tell it to the Israelites as a parable. ³ Say to them, ‘This is what the Sovereign LORD says: A great eagle with powerful wings, long feathers and full plumage of varied colors came to Lebanon. Taking hold of the top of a cedar, ⁴ he broke off its topmost shoot and carried it away to a land of merchants, where he planted it in a city of traders.

⁵ “‘He took one of the seedlings of the land and put it in fertile soil. He planted it like a willow by abundant water, ⁶ and it sprouted and became a low, spreading vine. Its branches turned toward him, but its roots remained under it. So it became a vine and produced branches and put out leafy boughs.

⁷ “‘But there was another great eagle with powerful wings and full plumage. The vine now sent out its roots toward him from the plot where it was planted and stretched out its branches to him for water. ⁸ It had been planted in good soil by abundant water so that it would produce branches, bear fruit and become a splendid vine.’

⁹ “Say to them, ‘This is what the Sovereign LORD says: Will it thrive? Will it not be uprooted and stripped of its fruit so that it withers? All its new growth will wither. It will not take a strong arm or many people to pull it up by the roots. ¹⁰ It has been planted, but will it thrive? Will it not wither completely when the east wind strikes it—wither away in the plot where it grew?’”

¹¹ Then the word of the LORD came to me: ¹² “Say to this rebellious people, ‘Do you not know what these things mean?’ Say to them: ‘The king of Babylon went to Jerusalem and carried off her king and her nobles, bringing them back with him to Babylon. ¹³ Then he took a member of the royal family and made a treaty with him, putting him under oath. He also carried away the leading men of the land, ¹⁴ so that the kingdom would be brought low, unable to rise again, surviving only by keeping his treaty. ¹⁵ But the king rebelled against him by sending his envoys to Egypt to get horses and a large army. Will he succeed? Will he who does such things escape? Will he break the treaty and yet escape?

¹⁶ “‘As surely as I live, declares the Sovereign LORD, he shall die in Babylon, in the land of the king who put him on the throne, whose oath he despised and whose treaty he broke. ¹⁷ Pharaoh with his mighty army and great horde will be of no help to him in war, when ramps are built and siege works erected to destroy many lives. ¹⁸ He despised the oath by breaking the covenant. Because he had given his hand in pledge and yet did all these things, he shall not escape.

¹⁹ “‘Therefore this is what the Sovereign LORD says: As surely as I live, I will repay him for despising my oath and breaking my covenant. ²⁰ I will spread my net for him, and he will be caught in my snare. I will bring him to Babylon and execute judgment on him there because he was unfaithful to me. ²¹ All his choice troops will fall by the sword, and the survivors will be scattered to the winds. Then you will know that I the LORD have spoken.

²² “‘This is what the Sovereign LORD says: I myself will take a shoot from the very top of a cedar and plant it; I will break off a tender sprig from its topmost shoots and plant it on a high and lofty mountain. ²³ On the mountain heights of Israel I will plant it; it will produce branches and bear fruit and become a splendid cedar. Birds of every kind will nest in it; they will find shelter in the shade of its branches. ²⁴ All the trees of the forest will know that I the LORD bring down the tall tree and make the low tree grow tall. I dry up the green tree and make the dry tree flourish.

“‘I the LORD have spoken, and I will do it.’”

In this chapter the Prophet shows that the Jews were utterly foolish in thinking themselves safe, since they had God as their adversary. At the end of the chapter he promises indeed the restoration of the Church, and heralds the kingdom of Christ: but the principal part of the chapter is consumed with this teaching, that the Jews were utterly foolish in promising themselves safety for the city, the temple, and their kingdom: for, as it now appeared, they had violated the covenant of God and he had rejected them. When deprived of God’s help, what could they do? This was egregious folly to hope for a prosperous state of their kingdom when their power was diminished and cut off, and they were reduced almost to the very last straits. But since the Prophet’s discourse came be understood without a knowledge of the history, I shall therefore make a beginning: When Nebuchadnezzar appointed Zedekiah king, he also made him tributary to himself. He was made king at the will or rather by the lust of the king of Babylon, when Jeconiah was led captive. (2 Kings 24:15-17; 2 Chronicles 36:10; Jeremiah 37:1.) Jeconiah had not sinned greatly, but when he saw himself unable to resist, he surrendered himself with his mother and children; he was carried away to Babylon, and there was treated humanely and even splendidly, although not royally. Nebuchadnezzar, foreseeing much trouble if he set any of his satraps over Judea, and fearing daily tumults, appointed Mattaniah king, to whom he gave the name Zedekiah; this was the last king: already, as I have said, the royal dignity was greatly diminished: it was tributary to Nebuchadnezzar, and Zedekiah’s sway was but precarious. His position depended on the will of his conqueror, and he who placed him on the throne could remove him as often as he pleased. A little while afterwards, when he saw that Nebuchadnezzar was at a distance, he made an agreement with the king of Egypt, and thought he should have sufficient help if Nebuchadnezzar were to return again with an army. And the Egyptians, as we have elsewhere said, were sufficiently desirous of this treaty. For they saw the Babylonian monarchy gradually increasing, and it was probable that, when the Jews were utterly subdued, Nebuchadnezzar would not be content with those boundaries, but would attack Egypt in like manner, and absorb that kingdom, as he had done others. Hence a reason for their entering into the treaty was at hand, since the king of Egypt thought that Judea would be a defense if Nebuchadnezzar should come down with his army: and certainly the Jews must receive the assault first. Whatever be the meaning, Zedekiah, through despising his oath, as we shall see, revolted to the Egyptians, and when Nebuchadnezzar afterwards demanded tribute, Zedekiah refused, through reliance on that covenant which he had made with the Egyptians. We now see how foolish the Jews were in sleeping carelessly in that miserable state to which they had been reduced. For when their power was unbroken they could not sustain the attack of the king of Babylon: their king was then a mere dead image, and nothing but a shadow: yet they indulged in pride not only against Nebuchadnezzar but also against the Prophets and God himself, just as if they were flourishing in wealth and power and complete prosperity. Hence Ezekiel now refutes and rebukes this arrogance. He shows how easy it was for the Babylonians to overthrow them again, since when they attacked them before they were subdued, they easily compelled them to surrender.

But I come to the words Son of man, set forth in enigma: the noun and the verb mutually answer to each other, hence any one may if he please render the Prophet’s words, by saying enigmatize an enigma: for the Prophet here speaks of allegorical language, חידה, chideh, signifies the same as “allegory,” where the words are different from the sense, that is, where the sense is wrapped up in obscure involutions: but we know that God sometimes spoke enigmatically when unwilling to be understood by the impious and disbelieving. But here the obscurity of the sentence has another meaning, namely, that the Jews should be waked up, and this prophecy should penetrate their minds: we know their extreme hardness, and hence if the Prophet had spoken simply and in his accustomed language, they had not been so attentive. This therefore is the reason why, God orders him to speak enigmatically. He now adds, משל ומשל, vemeshel meshel. We know that meshel is a remarkable sentence, and is the word used by Solomon as the title of his proverbs: משל, meshel, then, means the same as apothegm: but it is sometimes taken for likeness: and in this place God so denounces destruction upon the Israelites in an allegory, as to illustrate his language by a comparison, since otherwise it would have been obscure. Be this as it may, God so prefaced his address, that the Jews might acknowledge the message to be no common one, but that it ought to affect them seriously. The usual reason for speaking enigmatically does not hold good here, namely, that the Jews were unworthy of the doctrine of salvation, since the Prophet will very shortly explain what he had hitherto uttered in figure and allegory. It is indeed true, that Christ spoke in parables to the people, because the disciples alone were capable of familiar and pure teaching. Of unbelievers, also, Isaiah says, Prophecy shall be to you a sealed book. Hence I will speak with this people in a strange and barbarous tongue, and they shall not proceed beyond the rudiments. (Matthew 13; Mark 4; Luke 8; Isaiah 29:11, 12.) But, as I have said, the obscurity of this teaching was only a preparation, that the people should strictly attend to the subject here set before them.