Worthy.Bible » STRONG » Ezekiel » Chapter 4 » Verse 1-7

Ezekiel 4:1-7 King James Version with Strong's Concordance (STRONG)

1 Thou also, son H1121 of man, H120 take H3947 thee a tile, H3843 and lay H5414 it before H6440 thee, and pourtray H2710 upon it the city, H5892 even Jerusalem: H3389

2 And lay H5414 siege H4692 against it, and build H1129 a fort H1785 against it, and cast H8210 a mount H5550 against it; set H5414 the camp H4264 also against it, and set H7760 battering rams H3733 against it round about. H5439

3 Moreover take H3947 thou unto thee an iron H1270 pan, H4227 and set H5414 it for a wall H7023 of iron H1270 between thee and the city: H5892 and set H3559 thy face H6440 against it, and it shall be besieged, H4692 and thou shalt lay siege H6696 against it. This shall be a sign H226 to the house H1004 of Israel. H3478

4 Lie H7901 thou also upon thy left H8042 side, H6654 and lay H7760 the iniquity H5771 of the house H1004 of Israel H3478 upon it: according to the number H4557 of the days H3117 that thou shalt lie H7901 upon it thou shalt bear H5375 their iniquity. H5771

5 For I have laid H5414 upon thee the years H8141 of their iniquity, H5771 according to the number H4557 of the days, H3117 three H7969 hundred H3967 and ninety H8673 days: H3117 so shalt thou bear H5375 the iniquity H5771 of the house H1004 of Israel. H3478

6 And when thou hast accomplished H3615 them, H428 lie H7901 again H8145 on thy right H3233 H3227 side, H6654 and thou shalt bear H5375 the iniquity H5771 of the house H1004 of Judah H3063 forty H705 days: H3117 I have appointed H5414 thee each day H3117 H3117 for a year. H8141 H8141

7 Therefore thou shalt set H3559 thy face H6440 toward the siege H4692 of Jerusalem, H3389 and thine arm H2220 shall be uncovered, H2834 and thou shalt prophesy H5012 against it.

Commentary on Ezekiel 4 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 4

Eze 4:1-17. Symbolical Vision of the Siege and the Iniquity-bearing.

1. tile—a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.

2. fort—rather, "watch-tower" (Jer 52:4) wherein the besiegers could watch the movements of the besieged [Gesenius]. A wall of circumvallation [Septuagint and Rosenmuller]. A kind of battering-ram [Maurer]. The first view is best.

a mount—wherewith the Chaldeans could be defended from missiles.

battering-rams—literally, "through-borers." In Eze 21:22 the same Hebrew is translated "captains."

3. iron pan—the divine decree as to the Chaldean army investing the city.

set it for a wall of iron between thee and the city—Ezekiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating them from him, as one impossible to burst through.

set … face against it—inexorably (Ps 34:16). The exiles envied their brethren remaining in Jerusalem, but exile is better than the straitness of a siege.

4. Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea.

left side—referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (Eze 4:6). The Orientals facing the east in their mode, had the north on their left, and the south on their right (Eze 16:46). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel.

bear the iniquity—iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (Nu 14:34). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (Isa 53:4, 6, 12).

5. three hundred and ninety days—The three hundred ninety years of punishment appointed for Israel, and forty for Judah, cannot refer to the siege of Jerusalem. That siege is referred to in Eze 4:1-3, and in a sense restricted to the literal siege, but comprehending the whole train of punishment to be inflicted for their sin; therefore we read here merely of its sore pressure, not of its result. The sum of three hundred ninety and forty years is four hundred thirty, a period famous in the history of the covenant-people, being that of their sojourn in Egypt (Ex 12:40, 41; Ga 3:17). The forty alludes to the forty years in the wilderness. Elsewhere (De 28:68; Ho 9:3), God threatened to bring them back to Egypt, which must mean, not Egypt literally, but a bondage as bad as that one in Egypt. So now God will reduce them to a kind of new Egyptian bondage to the world: Israel, the greater transgressor, for a longer period than Judah (compare Eze 20:35-38). Not the whole of the four hundred thirty years of the Egypt state is appointed to Israel; but this shortened by the forty years of the wilderness sojourn, to imply, that a way is open to their return to life by their having the Egypt state merged into that of the wilderness; that is, by ceasing from idolatry and seeking in their sifting and sore troubles, through God's covenant, a restoration to righteousness and peace [Fairbairn]. The three hundred ninety, in reference to the sin of Israel, was also literally true, being the years from the setting up of the calves by Jeroboam (1Ki 12:20-33), that is, from 975 to 583 B.C.: about the year of the Babylonians captivity; and perhaps the forty of Judah refers to that part of Manasseh's fifty-five years' reign in which he had not repented, and which, we are expressly told, was the cause of God's removal of Judah, notwithstanding Josiah's reformation (1Ki 21:10-16; 2Ki 23:26, 27).

6. each day for a year—literally, "a day for a year, a day for a year." Twice repeated, to mark more distinctly the reference to Nu 14:34. The picturing of the future under the image of the past, wherein the meaning was far from lying on the surface, was intended to arouse to a less superficial mode of thinking, just as the partial veiling of truth in Jesus' parables was designed to stimulate inquiry; also to remind men that God's dealings in the past are a key to the future, for He moves on the same everlasting principles, the forms alone being transitory.

7. arm … uncovered—to be ready for action, which the long Oriental garment usually covering it would prevent (Isa 52:10).

thou shalt prophesy against it—This gesture of thine will be a tacit prophecy against it.

8. bands—(Eze 3:25).

not turn from … side—to imply the impossibility of their being able to shake off the punishment.

9. wheat … barley, &c.—Instead of simple flour used for delicate cakes (Ge 18:6), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat.

fitches—spelt or dhourra.

three hundred and ninety—The forty days are omitted, since these latter typify the wilderness period when Israel stood separate from the Gentiles and their pollution, though partially chastened by stint of bread and water (Eze 4:16), whereas the eating of the polluted bread in the three hundred ninety days implies a forced residence "among the Gentiles" who were polluted with idolatry (Eze 4:13). This last is said of "Israel" primarily, as being the most debased (Eze 4:9-15); they had spiritually sunk to a level with the heathen, therefore God will make their condition outwardly to correspond. Judah and Jerusalem fare less severely, being less guilty: they are to "eat bread by weight and with care," that is, have a stinted supply and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily referred to in the three hundred ninety days, as having fallen, like Israel, into Gentile defilements; if, then, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness probation (Eze 4:16).

10. twenty shekels—that is, little more than ten ounces; a scant measure to sustain life (Jer 52:6). But it applies not only to the siege, but to their whole subsequent state.

11. sixth … of … hin—about a pint and a half.

12. dung—as fuel; so the Arabs use beasts' dung, wood fuel being scarce. But to use human dung so implies the most cruel necessity. It was in violation of the law (De 14:3; 23:12-14); it must therefore have been done only in vision.

13. Implying that Israel's peculiar distinction was to be abolished and that they were to be outwardly blended with the idolatrous heathen (De 28:68; Ho 9:3).

14. Ezekiel, as a priest, had been accustomed to the strictest abstinence from everything legally impure. Peter felt the same scruple at a similar command (Ac 10:14; compare Isa 65:4). Positive precepts, being dependent on a particular command can be set aside at the will of the divine ruler; but moral precepts are everlasting in their obligation because God cannot be inconsistent with His unchanging moral nature.

abominable flesh—literally, "flesh that stank from putridity." Flesh of animals three days killed was prohibited (Le 7:17, 18; 19:6, 7).

15. cow's dung—a mitigation of the former order (Eze 4:12); no longer "the dung of man"; still the bread so baked is "defiled," to imply that, whatever partial abatement there might be for the prophet's sake, the main decree of God, as to the pollution of Israel by exile among Gentiles, is unalterable.

16. staff of bread—bread by which life is supported, as a man's weight is by the staff he leans on (Le 26:26; Ps 105:16; Isa 3:1).

by weight, and with care—in scant measure (Eze 4:10).

17. astonied one with another—mutually regard one another with astonishment: the stupefied look of despairing want.