Ezekiel 4:15

ction Ezekiel delineates Jerusalem, and lays siege to it, as a type of the manner in which the Chaldean army should surround that city, Eze 4:1-3. The prophet commanded to lie on his left side three hundred and ninety days, and on his right side forty days, with the signification, Eze 4:4-8. The scanty and coarse provision allowed the prophet during his symbolical siege, consisting chiefly of the worst kinds of grain, and likewise ill-prepared, as he had only cow's dung for fuel, tended all to denote the scarcity of provision, fuel, and every necessary of life, which the Jews should experience during the siege of Jerusalem, Eze 4:9-17. Verse 1 Take thee a tile - A tile, such as we use in covering houses, will give us but a very inadequate notion of those used anciently; and also appear very insufficient for the figures which the prophet was commanded to pourtray on it. A brick is most undoubtedly meant; yet, even the larger dimensions here, as to thickness, will not help us through the difficulty, unless we have recourse to the ancients, who have spoken of the dimensions of the bricks commonly used in building. Palladius, De Re Rustica, lib. 6 c. 12, is very particular on this subject: - Sint vero lateres longitudine pedum duorum, latitudine unius, altitudine quatuor unciarum. "Let the bricks be two feet long, one foot broad, and four inches thick." Edit. Gesner, vol. 3 p. 144. On such a surface as this the whole siege might be easily pourtrayed. There are some brick-bats before me which were brought from the ruins of ancient Babylon, which have been made of clay and straw kneaded together and baked in the sun; one has been more than four inches thick, and on one side it is deeply impressed with characters; others are smaller, well made, and finely impressed on one side with Persepolitan characters. These have been for inside or ornamental work; to such bricks the prophet most probably alludes. But the tempered clay out of which the bricks were made might be meant here; of this substance he might spread out a sufficient quantity to receive all his figures. The figures were 1. Jerusalem. 2. A fort. 3. A mount. 4. The camp of the enemy. 5. Battering rams, and such like engines, round about. 6. A wall round about the city, between it and the besieging army. Verse 2 Battering rams - כרים carim. This is the earliest account we have of this military engine. It was a long beam with a head of brass, like the head and horns of a ram, whence its name. It was hung by chains or ropes, between two beams, or three legs, so that it could admit of being drawn backward and forward some yards. Several stout men, by means of ropes, pulled it as far back as it could go, and then, suddenly letting it loose, it struck with great force against the wall which it was intended to batter and bring down. This machine was not known in the time of Homer, as in the siege of Troy there is not the slightest mention of such. And the first notice we have of it is here, where we see that it was employed by Nebuchadnezzar in the siege of Jerusalem, A.M. 3416. It was afterwards used by the Carthaginians at the siege of Gades, as Vitruvius notes, lib. 10 c. 19, in which he gives a circumstantial account of the invention, fabrication, use, and improvement of this machine. It was for the want of a machine of this kind, that the ancient sieges lasted so long; they had nothing with which to beat down or undermine the walls. Verse 3 Take thou unto thee an iron pan - מחבת machabath, a flat plate or slice, as the margin properly renders it: such as are used in some countries to bake bread on, called a griddle or girdle, being suspended above the fire, and kept in a proper degree of heat for the purpose. A plate like this, stuck perpendicularly in the earth, would show the nature of a wall much better than any pan could do. The Chaldeans threw such a wall round Jerusalem, to prevent the besieged from receiving any succours, and from escaping from the city. This shall be a sign to the house of Israel - This shall be an emblematical representation of what shall actually take place. Verse 4 Lie thou also upon thy left side - It appears that all that is mentioned here and in the following verses was done, not in idea, but in fact. The prophet lay down on his left side upon a couch to which he was chained, Eze 4:6, for three hundred and ninety days; and afterwards he lay in the same manner, upon his right side, for forty days. And thus was signified the state of the Jews, and the punishment that was coming upon them. 1. The prophet himself represents the Jews. 2. His lying, their state of depression. 3. His being bound, their helplessness and captivity. 4. The days signify years, a day for a year; during which they were to bear their iniquity, or the temporal punishment due to their sins. 5. The three hundred and ninety days, during which he was to lie on his left side, and bear the iniquity of the house of Israel, point out two things: the first, The duration of the siege of Jerusalem. Secondly, The duration of the captivity off the ten tribes, and that of Judah. 6. The prophet lay three hundred and ninety days upon his left side, and forty days upon his right side, in all four hundred and thirty days. Now Jerusalem was besieged the ninth year of the reign of Zedekiah, 2Kgs 25:1, 2Kgs 25:2, and was not taken till the eleventh year of the same prince, 2Kgs 25:2. But properly speaking, the siege did not continue the whole of that time; it was interrupted; for Nebuchadnezzar was obliged to raise it, and go and meet the Egyptians, who were coming to its succor. This consumed a considerable portion of time. After he had defeated the Egyptians, he returned and recommenced the siege, and did not leave it till the city was taken. We may, therefore, conclude that the four hundred and thirty days only comprise the time in which the city was actually besieged, when the city was encompassed with walls of circumvallation, so that the besieged were reduced to a state of the utmost distress. The siege commenced the tenth day of the tenth month of the ninth year of Zedekiah; and it was taken on the ninth day of the fourth month of the eleventh year of the same king. Thus the siege had lasted, in the whole, eighteen months, or five hundred and ten days. Subtract for the time that Nebuchadnezzar was obliged to interrupt the siege, in order to go against the Egyptians, four months and twenty days, or one hundred and forty days, and there will remain four hundred and thirty days, composed of 390+40=430. See Calmet on this place. See also at the end of this chapter, Eze 4:16 (note). Verse 6 Forty days - Reckon, says Archbishop Newcome, near fifteen years and six months in the reign of Manasseh, two years in that of Amon, three months in that of Jehoahaz, eleven years in that of Jehoiakim, three months and ten days in that of Jehoiachin, and eleven years in that of Zedekiah; and there arises a period of forty years, during which gross idolatry was practiced in the kingdom of Judah. Forty days may have been employed in spoiling and desolating the city and the temple. Verse 9 Take thou also unto thee wheat - In times of scarcity, it is customary in all countries to mix several kinds of coarser grain with the finer, to make it last the longer. This mashlin, which the prophet is commanded to take, of wheat, barley, beans, lentiles, millet, and fitches, was intended to show how scarce the necessaries of life should be during the siege. Verse 10 Twenty shekels a day - The whole of the above grain, being ground, was to be formed into one mass, out of which he was to make three hundred and ninety loaves; one loaf for each day; and this loaf was to be of twenty shekels in weight. Now a shekel, being in weight about half an ounce, this would be ten ounces of bread for each day; and with this water to the amount of one sixth part of a hin, which is about a pint and a half of our measure. All this shows that so reduced should provisions be during the siege, that they should be obliged to eat the meanest sort of aliment, and that by weight, and their water by measure; each man's allowance being scarcely a pint and a half, and ten ounces, a little more than half a pound of bread, for each day's support. Verse 12 Thou shalt bake it with dung - Dried ox and cow dung is a common fuel in the east; and with this, for want of wood and coals, they are obliged to prepare their food. Indeed, dried excrement of every kind is gathered. Here, the prophet is to prepare his bread with dry human excrement. And when we know that this did not come in contact with the bread, and was only used to warm the plate, (see Eze 4:3 ), on which the bread was laid over the fire, it removes all the horror and much of the disgust. This was required to show the extreme degree of wretchedness to which they should be exposed; for, not being able to leave the city to collect the dried excrements of beasts, the inhabitants during the siege would be obliged, literally, to use dried human ordure for fuel. The very circumstances show that this was the plain fact of the case. However, we find that the prophet was relieved from using this kind of fuel, for cow's dung was substituted at his request. See Eze 4:15. Verse 14 My soul hath not been polluted - There is a remarkable similarity between this expostulation of the prophet and that of St. Peter, Act 10:14. Verse 16 I will break the staff of bread - They shall be besieged till all the bread is consumed, till the famine becomes absolute; see 2Kgs 25:3: "And on the ninth of the fourth month, the famine prevailed in the city; and There Was No Bread for the people of the land." All this was accurately foretold, and as accurately fulfilled. Abp. Newcome on 2Kgs 25:6 observes: "This number of years will take us back, with sufficient exactness, from the year in which Jerusalem was sacked by Nebuchadnezzar to the first year of Jeroboam's reign, when national idolatry began in Israel. The period of days seems to predict the duration of the siege by the Babylonians, 2Kgs 25:9, deducting from the year five months and twenty-nine days, mentioned 2Kgs 25:1-4, the time during which the Chaldeans were on their expedition against the Egyptians; see Jer 37:6." This amounts nearly to the same as that mentioned above.

The Representation of a Famine. ( b. c. 595.) 9 Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. 10 And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. 11 Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink. 12 And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight. 13 And the Lord said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them. 14 Then said I, Ah Lord God ! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth. 15 Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith. 16 Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: 17 That they may want bread and water, and be astonied one with another, and consume away for their iniquity. The best exposition of this part of Ezekiel's prediction of Jerusalem's desolation is Jeremiah's lamentation of it, Lam. iv. 3, 4, &c., and v. 10 , where he pathetically describes the terrible famine that was in Jerusalem during the siege and the sad effects of it. I. The prophet here, to affect the people with the foresight of it, must confine himself for 390 days to coarse fare and short commons, and that ill-dressed, for they should want both food and fuel. 1. His meat, for the quality of it, was to be of the worst bread, made of but little wheat and barley, and the rest of beans, and lentiles, and millet, and fitches, such as we feed horses or fatted hogs with, and this mixed, as mill corn, or as that in the beggar's bag, that has a dish full of one sort of corn at one house and of another at another house; of such corn as this must the prophet's bread be made while he underwent the fatigue of lying on his side, and needed something better to support him, v. 9 . Note, It is our wisdom not to be too fond of dainties and pleasant bread, because we know not what hard meat we may be tied to, nay, and may be glad of, before we die. The meanest sort of food is better than we deserve, and therefore must not be despised nor wasted, nor must those that use it be looked upon with disdain, because we know not what may be our own lot. 2. For the quantity of it, it was to be of the least that a man could be kept alive with, to signify that the besieged should be reduced to short allowance and should hold out till all the bread in the city was spent, Jer. xxxvii. 21 . The prophet must eat but twenty shekels' weight of bread a day ( v. 10 ), that was about ten ounces; and he must drink but the sixth part of a hin of water, that was half a pint, about eight ounces, v. 11 . The stint of the Lessian diet is fourteen ounces of meat and sixteen of drink. The prophet in Babylon had bread enough and to spare, and was by the river side, where there was plenty of water; and yet, that he might confirm his own prediction and be a sign to the children of Israel, God obliges him to live thus sparingly, and he submits to it. Note, God's servants must learn to endure hardness, and to deny themselves the use of lawful delights, when they may thereby serve the glory of God, evidence the sincerity of their faith, and express their sympathy with their brethren in affliction. The body must be kept under and brought into subjection. Nature is content with a little, grace with less, but lust with nothing. It is good to stint ourselves of choice, that we may the better bear it if ever we should come to be stinted by necessity. And in times of public distress and calamity it ill becomes us to make much of ourselves, as those that drank wine in bowls and were not grieved for the affliction of Joseph, Amos vi. 4-6 . 3. For the dressing of it, he must bake it with a man's dung ( v. 12 ); that must be dried, and serve for fuel to heat his oven with. The thought of it would almost turn one's stomach; yet the coarse bread, thus baked, he must eat as barley-cakes, as freely as if it were the same bread he had been used to. This nauseous piece of cookery he must exercise publicly in their sight, that they might be the more affected with the calamity approaching, which was signified by it, that in the extremity of the famine they should not only have nothing that was dainty, but nothing that was cleanly, about them; they must take up with what they could get. To the hungry soul every bitter thing is sweet. This circumstance of the sign, the baking of his bread with man's dung, the prophet with submission humbly desired might be dispensed with ( v. 14 ); it seemed to have in it something of a ceremonial pollution, for there was a law that man's dung should be covered with earth, that God might see no unclean thing in their camp, Deut. xxiii. 13, 14 . And must he go and gather a thing so offensive, and use it in the dressing of his meat in the sight of the people? " Ah! Lord God, " says he, " behold, my soul has not been polluted, and I am afraid lest by this it be polluted." Note, The pollution of the soul by sin is what good people dread more than any thing; and yet sometimes tender consciences fear it without cause, and perplex themselves with scruples about lawful things, as the prophet here, who had not yet learned that it is not that which goes into the mouth that defiles the man, Matt. xv. 11 . But observe he does not plead, "Lord, from my youth I have been brought up delicately and have never been used to any thing but what was clean and nice" (and there were those who were so brought up, who in the siege of Jerusalem did embrace dunghills, Lam. iv. 5 ), but that he had been brought up conscientiously, and had never eaten any thing that was forbidden by the law, that died of itself or was torn in pieces; and therefore, "Lord, do not put this upon me now." Thus Peter pleaded ( Acts x. 14 ), Lord, I have never eaten any thing that is common or unclean. Note, it will be comfortable to us, when we are reduced to hardships, if our hearts can witness for us that we have always been careful to abstain from sin, even from little sins, and the appearances of evil. Whatever God commands us, we may be sure, is good; but, if we be put upon any thing that we apprehend to be evil, we should argue against it, from this consideration, that hitherto we have preserved our purity—and shall we lose it now? Now, because Ezekiel with a manifest tenderness of conscience made this scruple, God dispensed with him in this matter. Note, Those who have power in their hands should not be rigorous in pressing their commands upon those that are dissatisfied concerning them, yea, though their dissatisfactions be groundless or arising from education and long usage, but should recede from them rather than grieve or offend the weak, or put a stumbling-block before them, in conformity to the example of God's condescension to Ezekiel, though we are sure his authority is incontestable and all his commands are wise and good. God allowed Ezekiel to use cow's dung instead of man's dung, v. 15 . This is a tacit reflection upon man, as intimating that he being polluted with sin his filthiness is more nauseous and odious than that of any other creature. How much more abominable and filthy is man! Job xv. 16 . II. Now this sign is particularly explained here; it signified, 1. That those who remained in Jerusalem should be brought to extreme misery for want of necessary food. All supplies being cut off by the besiegers, the city would soon find the want of the country, for the king himself is served of the field; and thus the staff of bread would be broken in Jerusalem, v. 16 . God would not only take away from the bread its power to nourish, so that they should eat and not be satisfied ( Lev. xxvi. 26 ), but would take away the bread itself ( Isa. iii. 1 ), so that what little remained should be eaten by weight, so much a day, so much a head, that they might have an equal share and might make it last as long as possible. But to what purpose, when they could not make it last always, and the besieged must be tired out before the besiegers? They should eat and drink with care, to make it go as far as might be, and with astonishment, when they saw it almost spent and knew not which way to look for a recruit. They should be astonished one with another; whereas it is ordinarily some alleviation of a calamity to have others share with us in it ( Solamen miseris socios habuisse doloris ), and some ease to the spirit to complain of the burden, it should be an aggravation of the misery that it was universal, and their complaining to one another should but make them all the more uneasy and increase the astonishment. And the event shall be as bad as their fears; they cannot make it worse than it is, for they shall consume away for their iniquity; multitudes of them shall die of famine, a lingering death, worse than that by the sword ( Lam. iv. 9 ); they shall die so as to feel themselves die. And it is sin that brings all this misery upon them: They shall consume away in their iniquity (so it may be read); they shall continue hardened and impenitent, and shall die in their sins, which is more miserable than to die on a dunghill. Now, (1.) Let us see here what woeful work sin makes with a people, and acknowledge the righteousness of God herein. Time was when Jerusalem was filled with the finest of the wheat ( Ps. cxlvii. 14 ); but now it would be glad of the coarsest, and cannot have it. Fulness of bread, as it was one of Jerusalem's mercies, so it had become one of her sins, Ezek. xvi. 49 . The plenty was abused to luxury and excess, which were therefore thus justly punished with famine. It is a righteous thing with God to deprive us of those enjoyments which we have made the food and fuel of our lusts. (2.) Let us see what reason we have to bless God for plenty, not only for the fruits of the earth, but for the freedom of commerce, that the husbandman can have money for his bread and the tradesman bread for his money, that there is abundance not only in the field, but in the market, that those who live in cities and great towns, though they sow not, neither do they reap, are yet fed from day to day with food convenient. 2. It signified that those who were carried into captivity should be forced to eat their defiled bread among the Gentiles ( v. 13 ), to eat meat made up by Gentile hands otherwise than according to the law of the Jewish church, which they were always taught to call defiled, and which they would have as great an aversion to as a man would have to bread prepared with dung, that is (as perhaps it may be understood) kneaded and moulded with dung. Daniel and his fellows confined themselves to pulse and water, rather than they would eat the portion of the king's meat assigned them, because they apprehended it would defile them, Dan. i. 8 . Or they should be forced to eat putrid meat, such as their oppressors would allow them in their slavery, and such as formerly they would have scorned to touch. Because they served not God with cheerfulness in the abundance of all things, God will make them serve their enemies in the want of all things.