17:11-21 The parable is explained, and the particulars of the history of the Jewish nation at that time may be traced. Zedekiah had been ungrateful to his benefactor, which is a sin against God. In every solemn oath, God is appealed to as a witness of the sincerity of him that swears. Truth is a debt owing to all men. If the professors of the true religion deal treacherously with those of a false religion, their profession makes their sin the worse; and God will the more surely and severely punish it. The Lord will not hold those guiltless who take his name in vain; and no man shall escape the righteous judgment of God who dies under unrepented guilt.

Verses 12, 13. - The parable has been spoken. Ezekiel, after the pause implied in ver. 11, now becomes its interpreter. And that interpretation is to be addressed to the "rebellious house" (Ezekiel 2:3, 6) among whom he lived. Probably even among the exiles of Tel-Abib there were some who cherished hopes of the success of the Egyptian alliance, and of the downfall of the power of Babylon as its outcome. The tenses are better in the indefinite past - "came," "took," "brought," and so on in ver. 13. The history of Jeconiah's deportation and of Zedekiah's oath of fealty (2 Chronicles 36:13) is recapitulated. He dwells specially on the fact that the mighty of the land had been carried off with Jecoutah. It was Nebuchadnezzar's policy to deprive the kingdom of all its elements of strength - to leave it "bare." Even masons. smiths, and carpenters were carried off, lest they should be used for warlike preparations (2 Kings 24:16). It could not lift itself up. It was enough if "by keeping its covenant" it was allowed to stand.

Say now to the rebellious house,.... It had been a rebellious house to God, and to his prophets, before; see Ezekiel 2:5 and See Gill on Ezekiel 2:5; and now, besides this was rebellious to the king of Babylon, to whom they were in some measure subject, Ezekiel 17:15;

know ye not what these things mean? the riddle and parable concerning the two eagles and the vine; suggesting that they must be very inattentive, and very stupid, if they did not know the meaning of them; for though the things intended were delivered in an enigmatical and parabolical way, yet they were easily to be understood by all that know the affairs of the Jewish nation; being things that were lately transacted there, and were obvious to everyone's view; but if they were so stupid and blockish as not to understand them, the prophet had the following order, to explain them to them:

tell them, behold, the king of Babylon is come to Jerusalem; so that Nebuchadnezzar king of Babylon is meant by the first "eagle", and the land of Judea, and particularly Jerusalem, by Lebanon, it came unto, Ezekiel 17:3. The Septuagint, Syriac, and Arabic versions, read this and the following verses in the future; as if these were things that were yet to come to pass, whereas they are related as things already done; and so the Targum renders all in the past sense, as the history of them requires it should:

and hath taken the king thereof, and the princes thereof, and led them with him to Babylon; the king of Judea, and the princes of it; Jeconiah and his nobles, who had been carried captive into Babylon by Nebuchadnezzar; for Ezekiel was among these captives, Ezekiel 1:2; see 2 Kings 24:12; so that it appears that by the "twigs" of the cedar the princes of the land are designed; and by the "top" of them King Jeconiah; and by "the land of traffic" the land of Chaldea; and by the "city of merchants" the city of Babylon, Ezekiel 17:4; whither they were carried.

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