14. The Great Eagles

CHAPTER XIV (e) “ THE GREAT EAGLES “

“ THE word of the Lord came unto me saying ’ Son of man, put forth a riddle and speak a parable unto the house of Israel; and thus shalt thou say Thus saith the Lord Jehovah.

1 The great eagle of the great wings and long pinion full of plumage of variegated hues came unto Lebanon and took the boughs of the cedar. He plucked off the head of its young shoots and carried it unto a land of merchandise.

He set it in a city of merchants and he took from the seed of the land and planted it in a field of seed. It took hold by many waters.

He set it a water-side plant and it sprouted and became a creeping vine of low stature, its branches turning towards him and its roots were under him. And it became a vine and brought forth branches and shot forth green boughs.

“ * There was also another great eagle of great wings and much plumage, and lo, this vine bent its roots towards him and set forth its branches to him that he might water it (from the bed of its planting). This was planted in a good field beside many waters in order that it should bear shoots and produce fruit and become an honourable vine. Say thou, Thus saith the Lord Jehovah; Shall it thrive? Shall he not dig up its roots and cut off its fruit so that it shall wither? All its freshspringing leaves shall wither and that without great force or many people to pluck it up from its roots. Yea, behold, planted, shall it prosper? Shall it not utterly wither as the east wind touches it? It shall wither upon the bed of its sprouting’.” Eze 17:1-10. This story appears in one of the most arresting chapters of the book of Ezekiel, containing as it does many unique Hebrew words which are found nowhere else in the Old Testament and some words which are peculiar to Ezekiel.

There is also in the story’s sequel a striking resemblance to the conclusion of Christ’s parable of the Mustard Seed wherein He speaks of the fowls of the air finding shelter in the shadow of the tree’s branches. Again, the true prophetic note rings throughout the story while we are provided with a vividly historical parabolical narrative which the prophet’s simple interpretation elucidates. There are textual and metaphorical difficulties, but the message is not obscured by them and we are left with a parable which was spoken for a momentous occasion of national responsibility and national decision. It indicates an attempt on the part of Ezekiel to save Jerusalem from destruction and to preserve the glory of Israel as the people of God. It affords a valuable glimpse of the true prophet of God as a man who is so concerned about the honour of his God that he comes as a fearless messenger to exhort, rebuke, warn and appeal. Another unusual feature of this chapter is its parabolical appendix (vs. 22-24) in which God announces what will be the ultimate conclusion to the story, a conclusion which finds its fullest consummation only in and through the gift of Jesus Christ and in the extension of His Kingdom throughout the world. We cannot trace any other historical application for the closing sentences of the chapter than that which is found in Him who is the Hope of the Ages. THE DATE

Most scholars suggest as the probable date of the parable a time within a few years before the destruction of Jerusalem by Nebuchadnezzar in the year 587 B.C. Whether Ezekiel narrated his story in Babylon, where he shared captivity with some of his people, or spoke it in Jerusalem and Judah is a point which must be left undecided. In the former case he may have heard of the perfidy and disloyalty of King Zedekiah, and he may have had inner knowledge of the intentions of Nebuchadnezzar; in the latter he would speak with more immediate realisation of the impending doom; but the question of the prophet’s domicile does not affect the value of the narrative because the interpretation of the parable leaves no doubt regarding the historical reference, and we are not justified in asserting that the parable was spoken after the destruction of the Holy City.

Attempts have been made to give a later date to the whole chapter on the ground that it is not a homogeneous work and that the closing verses, 22-24, must have been a later addition.

There appears to be no valid reason for thinking that the chapter was the work of more than one writer. It is definite that the thoughts if not the actual words of the closing verses were familiar in the time of Jesus and as words of prophecy they could be recorded five centuries, as easily as one century, before Christ. THE OCCASION When Nebuchadnezzar, king of Babylon, overran Judah, he removed into captivity in Babylon the king, Jehoiachin, and all the chief men of Judah including the expert artisans and technicians. He set the king’s uncle over Judah and gave him a new name, Zedekiah for Mattaniah. But he was to rule as a vassal under covenant to serve the king of Babylon faithfully so long as he was in possession of that territory. The country was sorely stricken, yet there were great hopes for the future, dependent upon diligence and fidelity. Indications given in the parable are to the effect that Zedekiah could and did prosper through his attachment to Babylon, although he was restricted in suzerainty and in scope for development.

Instead of being true to the covenant, he schemed an alliance with Hophra, the Pharaoh of Egypt, who failed in the end to render that aid which Zedekiah anticipated, and so the latter was left to incur punishment for his treachery and brought upon Jerusalem its destruction. Ezekiel is constrained to shew that this breach of covenant with Nebuchadnezzar was also a sin against God in whose name the covenant was drawn up and accepted.

God is revealed as the guiding power behind the national experience. Thus infidelity to Babylon’s king is faithlessness towards God for which Judah must suffer. Breach of a covenant’s sanctity merits judgment because a covenant is sacred not only before men but also before God. Had Zedekiah given heed to this parable, Jerusalem would probably have been saved, although it is obvious that the king had already turned his heart towards Egypt and begun his insurrection against Nebuchadnezzar. The parable assumes the natural consequences to such mistrust and perfidy, and it proclaims the doom of the city whilst it also promises a redemptive work of restoration and healing through which God’s people will become a blessing to all nations. THE EAGLE The symbolism of the eagle need not be regarded either as an influence of Babylonish thought upon the prophet or as definitely Babylonish in its conception, because Assyria had its eagle-headed god, Nisroch, and in the Old Testament the eagle was a symbol of God’s power and watchfulness. He bears His people on eagle’s wings (Exo 19:4). He watcheth over His people even as an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings (Deut. xxxii. n, 12). As a royal bird the eagle was a suitable symbol for the King of Kings and for the rulers of great dominions. In such a sense the two eagles are introduced in the parable. One is great, long-winged, rich in plumage and handsomely coloured, whereas the other is also great, longwinged and rich in plumage, but lacks the many colours of the former. One is * the great eagle ’ and the other is simply ’ a great eagle/ The great eagle symbolises Nebuchadnezzar and the might of Babylon whose dominion held sway over many nations with their varied languages and customs. Egypt is the second eagle. Its power had been reduced and its territory seriously diminished after the battle of Charchemish in 605 B.C. when Nebuchadnezzar inflicted upon Egypt a great defeat and extended his own rule through Assyria right to the Egyptian boundary at the Wady of Arish. In the year 597 B.C, Nebuchadnezzar, the great eagle, carried into captivity King Jehoiachin of Judah with all his best men and the leaders in various spheres of life, leaving “ the poorest sort of the people of the land.” The captives are the boughs or “ the picked parts “ of the cedar of Lebanon and the King is “ the head of its young shoots “as described in the parable. Jehoiachin had reigned only three months and he was eighteen years old, truly the head of Judah’s young shoots.

LEBANON AND ITS CEDARS Reference has been made to the Cedars of Lebanon in the story of the Thistle and Cedar.

Here it need merely be stated that the woodwork of the royal palace at Jerusalem was of cedarwood, and that * Lebanon ’ was a term used to denote Jerusalem by reason of the presence in that city of so much work in cedarwood. One of the greatest of Solomon’s palaces was known as ’ the house of the forest of Lebanon.’ Because of its height and stately appearance the Cedar of Lebanon symbolised the royal house and supplied the metaphor which identified it with the king as the highest in social rank. A special feature of its life and growth is that it must have dry soil, and will not thrive beside water. There was, therefore, very sound reason in the action of the great eagle who took of the seed of the land and planted it as a ’ water-side plant,’ not as a cedar. THE VINE

Without any attempt to explain the absurdity of an eagle having conscious knowledge of arboriculture, or of a vine possessing the wit to turn towards a particular class of eagle although it has been demonstrated scientifically that plants have nerves and that bees and birds play an important part in the development of plants we learn that this ’ seed of the land ’ was set where it had a chance of prosperous growth. It would not become a great vine, but as a low, creeping vine it might yet bear a fullness of fruit, becoming an honourable vine.

Nebuchadnezzar appointed Zedekiah, a native of the land, to rule over Judah within the restricted limits that whilst he was a humble and feudatory dependent monarch, he might still enjoy happiness and flourish. At first the result was very promising because * the vine brought forth branches and shot forth green boughs; “ but that success engendered conceit in Zedekiah and he began to be restless under his covenant with Nebuchadnezzar. He chafed and squirmed, then looked for a new superior by directing his thoughts towards an alliance with Egypt. A relationship with that great country was entered upon “lo, this vine bent its roots towards him “ and emphasis may be laid upon that word ’ bent,’ which signifies a yearning attitude. It pined for the other eagle like a thirsty plant, when close beside it were many waters in the “ bed of its plantation.” SHALL IT THRIVE? This question explains the use of the word ’ riddle ’ in verse 2, and the purpose of the parable is to answer the question by showing that just as Nebuchadnezzar will not tolerate such treachery and perfidy, so, too, God will not fail to visit His wrath upon the covenant-breaking king.

Zedekiah had pledged himself to fidelity in God’s name, and the God whom he had wronged would be avenged. The description of that issue is very graphic. The vine must be uprooted and its fruit stripped off; a withering east wind will devastate its fresh, sprouting leaves, which will crumble into dust. Even in that place where it was flourishing “ upon the bed of its sprouting “ it must wither. Zedekiah’s prosperity was brief. Egypt failed to support him, and his base ingratitude and unfaithfulness received their merit. He had apparently not known what had already been revealed to the prophets that Egypt’s power was waning, and that help from that direction was not possible. His sons were slain before his eyes. He himself was blinded, bound in brass fetters and borne away captive to Babylon. Jeremiah asserts that Zedekiah was weak-willed, vacillating and unable to withstand his princes. Because of his selfish nature he had no serious concern for the nation’s welfare and he acted falsely and deceitfully with those who trusted him.

COVENANT SANCTITIES

Zedekiah’s disloyalty affected more than himself. It brought a nation and its proud city to the dust. National covenants are often made to depend upon the will of one man or a small coterie of men. Failure to implement the conditions of the covenant may plunge thousands into misery. History is replete with instances of such broken covenants, and rarely has the destroyer of a sacred pledge been known to escape the evil consequences of such an act of insincerity. Nations have wallowed in warfare, social conditions have been upheaved, domestic relationships have been devastated in consequence of disloyalty to solemn agreements. In very recent years the outbreak of a worldwide war costing ten million lives, with the additional losses and sorrows which follow inevitably upon war, resulted from breach of a sacred covenant. Movements such as the League of Nations may accomplish much good for mankind if the sanctity of covenants international, personal and social can be brought home to everyone. But no league can substitute God or usurp His supreme command. Wherever His Holy Name is invoked in sealing a covenant He becomes the Supreme King and Judge of men’s acts. He can cause the very wrath of men to praise Him, and He can bring to naught the evil works of darkness. Inspiration and courage are born when men feel that loyalty to God’s covenant must simply must, because of God’s own being and nature work out for good to mankind. THE PLANTING OF THE LORD In contrast to the failure of the seed which Nebuchadnezzar set, Ezekiel was moved to tell of the plant which God set. The chapter which opens with judgment concludes with mercy, tenderness, promise and growing beauty. There is a touch of the Eternal Love of God in the closing verses which must not be missed. There is a reversion to the thought of a cedar and its topmost young twigs. From the latter God selects a tender shoot which is planted, not by water, but upon a prominent hill where it will thrive and grow, true to its species as a good cedar. Its branches will shelter all sorts of birds, and this work of the Lord will be known to all the trees. Thus did God promise to the house of Judah a Saviour under the spreading branches of whose Church all nations of the earth will come to rest and all nations will behold the amazing works of God. “ The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.” (Mat 13:31-32).