Discipline preserves us for future blessing, but it does not exalt us in this present world. Connected with this thought, let us read this parable in Ezekiel 17.
This cedar is Judah, or the house of David; the two eagles are the king of Babylon and the king of Egypt. Judah, the cedar, had incurred the discipline of the Lord, and the Lord used the king of Babylon, one of the eagles, as the rod of His hand, for correction. Under this rod, the house of David would be humbled, but preserved — for correction is for purifying, not for destruction. Discipline plants us in “a fruitful field” and by “great waters,” but we grow there, for the present, only as “a willow tree,” as “a spreading vine of low stature.” As this parable has it, “base,” but kept and sheltered (Ezek. 17:5-6,145He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. 6And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. (Ezekiel 17:5‑6)
14That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand. (Ezekiel 17:14)).
Jehoiachin, who was of this cedar, found this to be so. He humbled himself under this eagle, the king of Babylon, the Lord’s rod for correction, and he was preserved, though “base,” for a season. For 36 years he was hid in Babylon, but he was then exalted, proving that he had been planted in “a fruitful field,” though, for so long a season, he was but “a willow tree.” (See 2 Kings 24-25.)
The King of Egypt
But another eagle comes near this cedar, and this cedar, the house of David, in the person of Zedekiah, who succeeded Jehoiachin, solicits him, “bends her roots towards him, and shoots forth her branches towards him, that he might water it by the furrows of her plantation.” (See Ezekiel 17:77There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation. (Ezekiel 17:7).)
Zedekiah seeks the king of Egypt, “that he might give him horses and much people” (vs. 15), might flourish again under his shadow, refusing to be any longer “a willow tree.” But this was rebellion against the Lord’s rod, and the Lord looks at it as rebellion against Himself. He inquires, Shall such a cedar prosper? And He answers, He shall not prosper. Zedekiah shall know not merely the discipline but the judgment of the Lord (Ezek. 17:19-2019Therefore 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. 20And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. (Ezekiel 17:19‑20)). What a picture this is, and what a moral may be read in it!
The Hand of God
Happy is it when the soul bows to the hand of God, accepting the chastisement of our sins. It is the place of blessing. Israel’s blessing began there. When they stripped off their ornaments and sought the Lord outside the camp, they were in the way to a blessing (Ex. 33). And so, after they had failed in the kingdom, as they had failed in the wilderness, their blessing lay in Babylon as before it lay outside the camp. They must accept the chastisement of their sins and go there.
It is thus with us individually. We must be broken in order to be blessed. Discipline will keep us for future exaltation, but leaves us “base” in this world. It is a “fruitful field” to the soul. But these are terms we do not particularly like. We would rather “bend our roots” towards that which may help us in the world. But that way, which is our own way, will end, as with Zedekiah, in shame and ruin. (See 2 Kings 25.) Accepting the discipline of God, submitting under His mighty hand, will end, as with Jehoiachin, in blessing and exaltation.
J. G. Bellett (adapted)