Ezekiel 17:19

Eze 17:19 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.

Ver. 19. Surely mine oath.] Because taken by my name, so that I am deeply engaged, highly concerned in it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

17:19-21 God would punish Israel’s king for breaking his covenant with treason against the Lord who had planted him in the land of promise. • I will bring him to Babylon and put him on trial: See 2 Kgs 25:5-7.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

mine oath--The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Psa 7:16).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The former sentence is confirmed. The Prophet had spoken after the usually received manner when he said that Zedekiah’s perfidy would not be unrevenged; but he now brings forward God as the speaker, because, unless he appeared as an avenger of perfidy, mankind would scarcely ever be seriously persuaded that punishment was prepared for perjurers and truce-breakers. As I have said that this opinion was fixed in the hearts of all, so it must be understood that this opinion was received, and that men were fully persuaded of it: but persuasions which are called “common” vanish away; there are common thoughts which are almost born with us, and follow nature, but they are not firm, because the profane do not hold the principal point, that God is the judge of the world: this sentence, therefore, is added of necessity. Now God swears that Zedekiah should suffer punishment, because he had despised the oath and rendered the covenant void. But we must notice the epithet; for God calls the oath and the covenant his own: he has despised, says he, not simply the oath, but mine: he has violated my treaty. The reason of this language is, that God wishes fidelity between man and man to be cultivated: and so he detests all perjury and all frauds. Now, since there is no more sacred method of contracting a treaty than by solemn rites, there also God shows his judgment in a peculiar manner. In fine, we may deservedly call him the guardian of treaties; for when heathens entered into treaties, they were accustomed to bring forward the name of Jupiter the supreme, because they thought he would inflict vengeance on all who violated their pledge. But God here comes forward, not like an imaginary Jupiter, but because he wished confidence to flourish in human society; since, unless men act sincerely to each other, all society would be broken up. This, then, is the reason why Ezekiel says that the treaty struck with King Nebuchadnezzar was divine, since God would be its vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to God. (Jeremiah 27:17.) And we see from Jeremiah 28 and Jeremiah 29., that God wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he had truly discharged his office, was an image of the Messiah, the first-born among the kings of the earth: Hence it was unworthy of him to become tributary to a profane monarch and a cruel tyrant. But since God had so imposed slavery on his own people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to King Nebuchadnezzar and live; that is, there is no other method of obtaining safety, unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly, since Nebuchadnezzar is God’s scourge. This covenant, as I have said, was approved by God, otherwise he could not have been its avenger. We know that there are three kinds of treaties. When there has been war between two kings, if the conqueror wishes to spare his enemy, he receives him into covenant, but imposes conditions at his own discretion. We know that the Romans followed that custom, since it was too difficult for them to hold in subjection all whom they had subdued, and especially at the beginning; and thus they entered into treaties with many tribes under many circumstances. Another sort of agreement is, that between either kings or people when at variance with each other; but before they actually engage, they make a truce with each other, and so remove the occasion of the war — this is another kind. Lastly, those who never were enemies enter into an alliance; and such was the treaty between Zedekiah and the king of Egypt. For they wished to be cautious, and to anticipate the danger which he feared from the Chaldaeans; and hence he entered into the agreement,. Thus the Israelites were formerly joined with the Syrians, and afterwards with the Assyrians. So we saw that the Jews committed adultery when they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty, of which mention is now made, was necessary; for Zedekiah could not escape from embracing the conditions imposed on him by King Nebuchadnezzar. For this reason God pronounces himself the avenger of perfidy.

It is now asked, Whether we may never break our word when any one has been violently attacked, and promised what was otherwise unjust? The reply is at hand, that God’s name is more precious than all human advantages. If any one, therefore, object that he was deceived, and oppressed by unjust conditions, still God’s name must prevail. Hence we must always weigh what is due to the name of God; and hence we shall readily conclude that those can never be excused who violate their engagements on the pretext of being violently compelled, or induced by fraud, or not allowed the liberty of considering whether their promise was according to equity. For this reason, also, it is said in the 15th Psalm, (Psalm 15:4,) that the sons of God swear and suffer loss, because when God’s, name has been interposed, no utility ought to be of such importance as to outweigh the oath that has been taken. And so not without reason God now pronounces that he would avenge the perjury which Zedekiah had committed, since, in truth, we cannot depart from promises which have been sanctioned by an oath in God’s name, without seeming to slight the Almighty himself. Meanwhile, it is certain that there was another reason why God punished the Jews; but here, as I have previously shown, the Prophet mentions what was more familiar to men. The first cause of the destruction of the city and of the whole kingdom, was idolatry, as we saw before, and then the many crimes of the people were added. For from the period of the corruption of true religion, the pollution of many vices increased through the city and the whole land. Hence it happened that God destined his people to destruction; hence also King Zedekiah was deprived of sight. For, as the sacred history testifies, God wished to destroy the whole people: for this reason Zedekiah fell, and provoked the Chaldaeans against him. We see, therefore, that there is a continued series of causes in the eternal providence of God, but not as the Stoics supposed; for they concocted their fate from complex windings or implicit causes, without any will of Deity in that confusion. But God, as I have said, has different reasons why he does one thing or another. Some causes are remote and incomprehensible to us, and others manifest to us: so the proximate cause of the destruction of the people was the revolt of Zedekiah from King Nebuchadnezzar; but there was another more important reason, namely, that the people deserved to perish. Hence Zedekiah was rendered blind by the just judgment of God, since he passed over perfidiously to the king of Egypt, and so armed himself against King Nebuchadnezzar. But we must hold that the reason universally manifest is here reviewed. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Mine oath . . . my covenant.—Zedekiah’s oath and covenant to Nebuchadnezzar are called the Lord’s, because made in the Lord’s name, and also because He had commanded them. Rebellion against Nebuchadnezzar was, therefore, under the circumstances, apostasy from the Lord Himself.

With Eze_17:21 the explanation of the parable ends. What follows is a distinct Messianic prophecy, which, although couched in the same figurative language, has nothing corresponding to it either in the parable or in its explanation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And all his fugitives with all his bands shall fall by the sword,.... So those of his army that fled, and attempted to make their escape, when the city of Jerusalem was taken, as many as fell into the Chaldean army, which was round about the city, at least a great number of them, fell by the sword of the Chaldeans, Jer 52:7;

and they that remain shall be scattered towards all winds; and so it was, that such that escaped the sword were either carried captive into Babylon, or fled some one way, and some another, even into all parts, east, west, north, and south:

and ye shall know that I the Lord have spoken it; the Targum adds, by my word, and will do it; who is the Lord God omniscient and omnipotent, just and righteous; faithful and true, as to his word of promise, so of threatening.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

As I live: see Eze 16:48.

Mine oath; made in my name, and of which I am both witness and avenger.

Hath despised: see Eze 16:59; 17:18.

I will recompense; I will punish, as it deserveth, and it shall appear by the punishment that my hand doth execute it.

Upon his own head; it is probable some courtiers might advise to it, but this will not excuse Zedekiah, his perjury was his own act; and on his own head, as I charge, so I will punish it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Mine oath that he hath despised — Not only against Nebuchadnezzar has Zedekiah rebelled, but against Jehovah. The oath was no doubt taken in Jehovah’s name, and it certainly had the approval of God’s prophet (Jer_25:9-11; Jer_27:9-17). The calamity falls upon Israel, not chiefly because of its lack of political acumen, but because of its sin against God. Compare the style of this utterance with that of the Arabians, who rebelled against Assur-banipal and explained their subsequent humiliation by saying, “It was because we broke the great oath of Assur and have sinned against the goodness of Assur-banipal.” — Ezekiel Studien, p. 62.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

was it not my oath that he despised and my covenant that he broke?

Yahweh asks this leading question to emphasize the affirmative answer. This question can be translated as a statement. AT: "it was my oath that the king of Jerusalem despised and my covenant that he broke." (See: Rhetorical Question)

I will bring his punishment on his head

The idiom "bring ... on his head" means that he will experience this punishment. See how you translated this idiom in Ezekiel 11:21. AT: "I will cause him to suffer his punishment" (See: Idiom)

I will spread my net out over him, and he will be caught in my hunting net

Yahweh speaks of enabling the enemy army to capture the king as if he were trapping the king in a net. (See: Metaphor)

he will be caught in my hunting net

This can be translated in active form. AT: "I will catch him in my hunting net" (See: Active or Passive)

All of his refugees ... armies will fall by the sword

The word "fall" is a euphemism for "die." Here the word "sword" is a metonym for soldiers who kill people with swords. AT: "Soldiers will kill all his refugees ... armies" (See: Metonymy)

the ones who remain will be scattered in every direction

This can be stated in active form. AT: "the ones who remain alive will flee in every direction" or "the enemy soldiers will scatter in every directions the ones who remain alive" (See: Active or Passive)

know that I am Yahweh

When Yahweh says that people will know that he is Yahweh, he is implying that they will know that he is the one true God who has supreme authority and power. See how you translated this in Ezekiel 6:7. AT: "understand that I am Yahweh, the one true God" or "realize that I, Yahweh, have supreme power and authority" (See: Assumed Knowledge and Implicit Information)

translationWords

Lord Yahweh

life

oath

covenant

punish

Babylon

judge

betray

sword

declare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

I will bring it upon his head [lit. put it in his head.] That is the blinding of his eyes.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.