Ezekiel 17:21

Eze 17:21 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].

Ver. 21. And all his fugitives.] See on Eze 14:13-14.

They shall know.] Sero sapient: vexatio tandem dabit intellectum. All too late they shall aknowledge 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.

all his fugitives--the soldiers that accompany him in his flight.

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

Verse 21. All his fugitives] All who attempted to escape with him, and all that ran to Egypt, &c., shall fall by the sword.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet now descends to the whole people, especially to the soldiers, whom Zedekiah himself thought would be fit guardians of the city. He says, then, thus shall all his forces be dissipated, so that they shall be dispersed hither and thither and all by the sword. By these words he means the slaughter of the army, since as long as soldiers stand in their own ranks they sustain and repel a hostile attack; but when they are dispersed, every one is subject to the enemy, and hence a promiscuous slaughter arises. He says, therefore, that Zedekiah’s soldiers would be fugitives amidst all their bands: that is, although he had a large army, yet all his forces should be dispersed, and while each should consult his own advantage, he should fall into the enemy’s hands: thus, all shall fall by the sword; then those who remain shall be dispersed towards every wind. We saw the same thing before, for when the Prophet had declared that all the people should suffer by the sword, he added, at the same time, that all the survivors should be fugitives, just as if any one should throw out refuse or hair which the wind would blow hither and thither. Hence he repeats the same now, namely, that the whole people would be like a torn body, since if they escaped the sword, yet they would find no place of rest. Hence while a few would flee to Egypt, some to the Moabites, and others to the neighboring nations, the whole body of the people, would be dissipated. He adds, and you shall know that I Jehovah have spoken. We have explained the meaning of this, and why the Prophet repeats it so often, namely, because the Jews were untractable and derided all God’s threats: the Prophet teaches that they should really feel that he had spoken, and this is the wisdom of fools, as the common proverb expresses it. For because they do not obey any counsels, nor admit any admonitions, and receive no teaching, they are instructed only by the event itself. 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.

21. all his fugitives] The form of word does not otherwise occur, but has been so understood by some ancient versions. Others as Targ., Syr., assume a transposition of two letters and render: his choice men; and so many moderns (cf. ch. Eze_23:7; Dan_11:15). This last reading is found in a number of MSS. Cf. ch. Eze_5:2; Eze_5:12, Eze_6:10; Eze_6:13, Eze_12:12 seq.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In the mountain of the height of Israel will I plant it,.... In the highest part of the land of Israel, as Jerusalem is said to be by the Jewish writers; the land of Israel, they say, particularly Kimchi upon the place, was higher than all other lands, and Jerusalem was the highest part of that land; here the Messiah preached and wrought his miracles, even in the mountain of the Lord's house, the temple; and here the first Christian church was planted and established:

and it shall bring forth boughs, and bear fruit, and be a goodly cedar; that is, the tender twig or branch cropped off, set and planted as before described: by the "boughs" or "branches" it brings forth may be meant believers, who are as branches in Christ; are of the same nature with him, united to him; have a communication of life and grace from him; are supported and strengthened by him; and so, abiding in him, persevere to the end; see Joh 15:4; and the same may be said of particular churches; and by "fruit" it is said to bear may be designed the persons of the chosen, redeemed, and called; who are the fruit of Christ's death, and of the ministration of his Gospel, Joh 12:24; or the blessings of grace which are in him, come from him, and are communicated by him; even fill spiritual blessings, as justification, pardon, adoption, sanctification, and eternal life; in short, both grace and glory; and thus he becomes and appears to be a "goodly cedar", in his person, office, and grace, to his people, to whom he is altogether lovely; being full of grace and truth, Sol 5:16; and in his kingdom and interest, especially in the latter day, when the kingdoms of this world shall become his:

and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell; by whom are designed converted sinners of all sorts, and of all nations, Jews and Gentiles; compared to birds, because weak, defenceless, and timorous; exposed to danger; and wonderfully delivered; are subject to wander and go astray; and for their chirping and warbling notes: now these may be said to "dwell" under the "shadow" of the "branches" of this "goodly cedar", Christ and his church; that is, under the ministration of the word and ordinances, which is a very delightful and refreshing shadow, a very safe and fruitful one, Sol 2:3; and here saints choose to dwell, and determine to abide and continue, as it is their interest and happiness so to do; and what a flocking and tabernacling of these birds here will there be in the latter day, where they will chirp and sing in the height of Zion? Isa 66:4; compare with this Mat 13:32; where our Lord is thought by some to allude to this passage.

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

All his fugitives; not strictly, but in large sense: all, i.e. the greatest part, as. Jer 13:19; 44:22; Mat 2:3; 3:5, of those who, at the taking of Jerusalem, attempt to flee with their king.

His bands; his guards, probably of stoutest men, reserved to convey him in safety from the pursuing enemy.

Shall fall by the sword; the enemy shall overtake, and cut in pieces. The few that do escape shall be scattered abroad among strangers, who will show them very little kindness. The miseries these people shall fall under shall be of such weight and continuance, that all shall know it is the execution of an extraordinary wrath from Heaven against them.

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

21. Fugitives — Perhaps, chosen ones, or choice men (Targum, Peshito).

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

All - Not strictly, but the greatest part.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And all his fugitives Heb. מִבְרָחָיו. According to Targum, and all his mighty men. But Menachem (p. 48) associated it with (Song 8:10): “Flee (בְּרַח) my beloved,” and this is its interpretation: and all those who fled.

with all his wings Heb. אַגַפָּיו with all their wings, i.e., with all their strength they will fall by the sword.

will disperse Seront repandus, will be scattered.

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.