Verse-by-Verse Bible Commentary
Ezekiel 4:2

Clarke's Commentary

Verse Ezekiel 4:2. 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. x. 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.

Bridgeway Bible Commentary

4:1-7:27 JUDGMENT AGAINST JERUSALEM

Siege and exile (4:1-17)

Prophets often acted their messages instead of, or in addition to, speaking them. Ezekiel drew a rough picture of Jerusalem on a brick, placed the brick on the ground, then with sticks, stones, clay and markings in the sand, he modelled a siege of the city. The message to the exiles was that they had no chance of an early return to Jerusalem. On the contrary, Jerusalem could expect further attack. God would not defend the city; rather he would cut himself off from it. The prophet symbolized the barrier between God and sinful Jerusalem by taking an iron cooking plate and holding it between himself (representing God) and the model of the besieged city (4:1-3).
The prophet’s next acted parable lasted more than a year. Each day he spent a period lying on his side facing his model of besieged Jerusalem. He was bound with cords so that he could not move, to symbolize that God’s people could not escape the judgment of their sins. However, his arm was left bare, to demonstrate God’s determination to fight against Jerusalem. The number of days he lay on his left side was for the number of years from the northern kingdom’s breakaway from Jerusalem to the end of the captivity. The number of days he lay on his right side was for the number of years from the fall of Jerusalem to the end of the captivity (4-8).
In the third acted parable, Ezekiel ate a starvation diet each day, to symbolize the scarcity of food and water in Jerusalem during the last great siege (9-11; see v. 16-17). He was told to cook the food on a fire of human dung. In this way he would picture the uncleanness of the food that the people would be forced to eat, both during the siege and later in the foreign countries to which they would be scattered (12-13). When Ezekiel complained that it was unfair to ask him to use human dung to make the fire, God allowed him to use cow’s dung instead. This was a fuel commonly used by people in that part of the world (14-17).

Coffman's Commentaries on the Bible

"Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it a city, even Jerusalem: and lay siege against it, and build forts against it, and cast up a mound against it, and plant battering rams against it round about. And take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel."

"Take thee a tile" The fact that he could draw a map on this tile identifies it as coming from Babylon, not Jerusalem, clearly indicating that Ezekiel was written from the land of Israel's captivity, despite the concentrated focus upon Jerusalem. This special concern for Jerusalem should not surprise us. "This requires no explanation. Jerusalem was the heart and the brain of the nation, the center of its life and its religion, and in the eyes of the prophets (all of them) the fountain-head of its sin."John Skinner in the Expositor's Bible Commentary, p. 60.

The necessity of the prophetic warning to Israel regarding the ultimate fall and total destruction of Jerusalem lay in the foolish and blind optimism of the people. "Even after they were carried into captivity, numbers of them were still engaging in false optimism,"GCM, p. 267. supposing that the captivity would soon end dramatically, and failing to understand that their dreadful servitude was nothing more than God's punishment of their consummate wickedness, a punishment they richly deserved.

This unexpected, totally improbable fall of Jerusalem is throughout this section of Ezekiel the almost constant subject. "The great theme of the first part of Ezekiel is the certainty of the complete downfall of the Jewish state."J. R. Dummelow's Commentary, p. 494.

This model of the city of Jerusalem, with the deployment of all kinds of military installations and equipment all around it, "was a proper and powerful device for capturing attention, and it amounted to a prediction of the fall of Jerusalem."Matthew Henry Commentary (Westwood, New Jersey: Fleming H. Revell), p. 771.

Ezekiel probably had many examples of this type of illustration to aid him in the fulfillment of God's command, because, "Assyrian bas-reliefs show in vigorous detail how a siege was carried out."International Critical Commentary, p. 51.

In the analogy here, Ezekiel himself enacts the part of God as the true besieger of the city. It came to pass as Jeremiah prophesied, when God said, "I myself shall fight against you with outstretched hand and strong arm, in anger, and in fury, and in great wrath" (Jeremiah 21:5).

The iron barrier (represented by the cooking utensil) stood for the wall of separation which the sins of Israel had erected between themselves and the Lord. "Your iniquities have been a barrier between you and your God,' (Isaiah 59:2). "It meant the total severance of relation between Jerusalem and God, `You have screened yourself off with a cloud, that prayer may not pass through.'"Moshe Greenberg, p. 104.

It would appear from the overwhelmingly bad news of such an illustrated prophecy that Israel should have been filled with sorrow and consternation over it, "But there seems to have been little response to it. Ezekiel was being taught in the crucible of human experience the incredible resistance of men to the Word of God."John T. Bunn in the Broadman Bible Commentary (Nashville: Broadman Press, 1871), p. 245.

Barnes' Notes on the Whole Bible

Lay siege against it - The prophet is represented as doing that which he portrays. The leading features of a siege are depicted. See the Jeremiah 6:6 note.

The camp - Encampments. The word denotes various hosts in various positions around the city.

Fort - It was customary in sieges to construct towers of vast height, sometimes of 20 stories, which were wheeled up to the walls to enable the besiegers to reach the battlements with their arrows; in the lower part of such a tower there was commonly a battering-ram. These towers are frequently represented in the Assyrian monuments.

Battering rams - Better than the translation in the margin. Assyrian monuments prove that these engines of war are of great antiquity. These engines seem to have been beams suspended by chains generally in moveable towers, and to have been applied against the walls in the way familiar to us from Greek and Roman history. The name “ram” was probably given to describe their mode of operation; no Assyrian monument yet discovered exhibits the ram’s head of later times.

Smith's Bible Commentary

Chapter 4

Now thou also, Son of man, take a tile ( Ezekiel 4:1 ),

Now this is a brick, and it's about twelve inches by fourteen inches. The archeologists have uncovered thousands of these bricks there in the area of Babylon. This is what they wrote their records on. And their libraries were full of these tiles or bricks. They were a clay brick and they would write, they would scratch in these clay bricks. And so the Lord is telling him to take one of these drawing boards, one of these drawing pads, and draw a picture of Jerusalem and then draw a siege against Jerusalem.

casting up a mount against it; and set the camp also against it, and set battering rams around it. And take unto thee an iron pan [or an iron plate], and set it for a wall of iron between you and the city: and set thy face against this iron plate, and it shall be besieged, and thou shalt lay siege against it. And this shall be a sign to the house of Israel ( Ezekiel 4:2-3 ).

So he's going to give them now a little illustrated sermon. He takes this clay tile, clay brick, and he draws the picture of Jerusalem. And draws these armies camped against it. And he draws these battering rams knocking down the wall. And then he takes this iron plate and he puts the plate there and pushes it against between him and the city, as the city is in siege, and of course, he is there showing how that God Himself is coming against the city. God is destined to turn it over into the hands of their enemies.

Now, the false prophets were saying to the people, "Don't worry, Jerusalem is going to conquer the Babylonians. They're going to destroy them and then they're going to come and take us home." Ezekiel's saying, "Not so," and he's drawing these pictures and saying, "This is the way it's going to happen. This is the way it's going to be."

Now the second illustration. And there are four ways by which he is to illustrate the truth to them. The second is a little more difficult.

Lie also upon your left side, and lay the iniquity of the house of Israel upon it: according to the number of days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when you have accomplished them, then turn on your right side, and you shall bear the iniquity of the house of Judah for forty days: I have appointed thee each day for a year ( Ezekiel 4:4-6 ).

So the Lord says, "Lie there on your left side for three hundred and ninety days in which you bear the iniquity of the house of Israel. This is how many years they were filled with iniquity against Me." So he had to lie there for three hundred and ninety days on his left side, bearing the iniquity of the house of Israel. A day for a year. Then after that, turned over--I bet it felt good--over on his right side. And then another forty days lying on his right side.

Now, I don't think that he lay there the whole while. Probably each day would go down and lie out there on his side. But I do feel that he probably got up and moved around and so forth, but he was always... whenever the people would see him, he was lying there on his left side, going out every morning and assuming the position and then just saying, "I'm bearing the iniquity of the house of Israel. This is how many years." And then forty years for the house of Judah.

Therefore thou shalt set thy face toward the siege of Jerusalem, and your arm shall be uncovered, and ye shall prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till you have ended the days of the siege. Now take also ( Ezekiel 4:7-9 )

And this is the third way by which he was going to illustrate to these people what was going to happen to Jerusalem. It wasn't going to conquer the Babylonian army, but it was going to be defeated.

Take unto you wheat, barley, beans, lentils, millet, and fitches [which is a kind of a corn], and put them in one vessel, and make thee the bread [by these mixed grains] ( Ezekiel 4:9 ),

So he had multiple grained bread.

according to the number of days that you shall lie on your side; three hundred and ninety days shalt thou eat thereof ( Ezekiel 4:9 ).

So, for this period that he's lying there, he's got to be eating this bread.

And thy meat which thou shalt eat by weight, twenty shekels a day: from time to time you shall eat it. And thou shalt drink also thy water by measure ( Ezekiel 4:10-11 ),

In other words, measure out the water.

a sixth part of a hin ( Ezekiel 4:11 ):

So it's about a quart of water a day that he's allowed.

And thou shalt eat it as barley cakes, and thou shalt bake it with the dung that comes from man, in their sight ( Ezekiel 4:12 ).

Now this is to show the siege that is going to happen to Jerusalem, how that the people who were in Jerusalem are going to be suffering from famine. There is going to be a water shortage. They'll be measuring out the water. There is going to be a shortage of grains, so that they'll be mixing their grains together for their bread, gathering whatever they can to make the bread. And there is going to be a shortage of food and the people are going to be starving to death, and this is to be a picture to these people in Babylon. "Look, Jerusalem is not going to be victorious. They're going to be destroyed. The people are going to be starving to death there within the city."

And the LORD said, Even thus shall their children of Israel eat the defiled bread [they will be defiled; they'll eat defiled bread] among the Gentiles, where I'm going to drive them ( Ezekiel 4:13 ).

I'm going to drive them out of the land and they're going to be eating this defiled bread.

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 dies of itself, or is torn in pieces; neither came there abominable flesh into my mouth ( Ezekiel 4:14 ).

Lord, I've been kosher all my life, and now you're telling me to be non-kosher. Lord, I can't do that.

And he said unto me, Lo, I have given thee cow's dung for the man's dung, and thou shalt prepare thy bread with it. Moreover he said unto me, Son of man, I am going to break the staff of bread in Jerusalem: and they shall eat bread by the weight, and with carefulness; and they shall drink water by measure, and with astonishment: That they may want bread and water, and be astonished one with another, and they will be consumed away for their iniquity ( Ezekiel 4:15-17 ). "

Dr. Constable's Expository Notes

The Lord instructed Ezekiel to construct a model of Jerusalem under siege. He was to build a model of the city using a clay brick (Heb. lebenah) to represent Jerusalem. The Hebrew word for "brick" describes both clay tablets on which people wrote private correspondence, official documents, and other data, as well as common building bricks (cf. Genesis 11:3). It is not clear exactly which type Ezekiel used. In either case, he built a model of the siege of Jerusalem with enemy siege-works, an earth ramp, camps of soldiers, and battering rams, much like a small boy uses toy soldiers and models of tanks and buildings to play war today. It is not clear either whether the whole model fit on the brick or whether the brick just represented the city of Jerusalem. I tend to think the brick represented Jerusalem and Ezekiel built other models that he placed around it. The outline of Jerusalem would have been distinctive and easily recognizable by Ezekiel’s audience, and he may even have labeled the brick as Jerusalem.

Dr. Constable's Expository Notes

The brick and the plate 4:1-3

Gill's Exposition of the Whole Bible

And lay siege against it,.... In his own person, as in Ezekiel 4:3; or draw the form of a siege, or figure of an army besieging a city; or rather of the instruments and means used in a siege, as follows:

and build a fort against it: Kimchi interprets it a wooden tower, built over against the city, to subdue it; Jarchi takes it to be an instrument by which stones were cast into the city; and so the Arabic version renders it, "machines to cast stones"; the Targum, a fortress; so Nebuchadnezzar in reality did what was here only done in type,

2 Kings 25:1; where the same word is used as here:

and cast a mount about it; a heap of earth cast up, in order to look into the city, cast in darts, and mount the walls; what the French call "bastion", as Jarchi observes:

set the camp also against it; place the army in their tents about it:

and set [battering] rams against it round about; a warlike instrument, that had an iron head, and horns like a ram, with which in a siege the walls of a city were battered and beaten down. Jarchi, Kimchi, and Ben Melech, interpret the word of princes and generals of the army, who watched at the several corners of the city, that none might go in and out; so the Targum seems to understand it b. The Arabic version is, "mounts to cast darts"; 2 Kings 25:1- :.

b So R. Sol. Urbin. Ohel Moed, fol. 50. 9.

Henry's Complete Commentary on the Bible

      1 Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it the city, even Jerusalem:   2 And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about.   3 Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.   4 Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity.   5 For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel.   6 And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.   7 Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it.   8 And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.

      The prophet is here ordered to represent to himself and others by signs which would be proper and powerful to strike the fancy and to affect the mind, the siege of Jerusalem; and this amounted to a prediction.

      I. He was ordered to engrave a draught of Jerusalem upon a tile, Ezekiel 4:1; Ezekiel 4:1. It was Jerusalem's honour that while she kept her integrity God had graven her upon the palms of his hands (Isaiah 49:16), and the names of the tribes were engraven in precious stones on the breast-plate of the high priest; but, now that the faithful city has become a harlot, a worthless brittle tile or brick is thought good enough to portray it upon. This the prophet must lay before him, that the eye may affect the heart.

      II. He was ordered to build little forts against this portraiture of the city, resembling the batteries raised by the besiegers, Ezekiel 4:2; Ezekiel 4:2. Between the city that was besieged and himself that was the besieger he was to set up an iron pan, as an iron wall,Ezekiel 4:3; Ezekiel 4:3. This represented the inflexible resolution of both sides; the Chaldeans resolved, whatever it cost them, that they would make themselves masters of the city and would never quit it till they had conquered it; on the other side, the Jews resolved never to capitulate, but to hold out to the last extremity.

      III. He was ordered to lie upon his side before it, as it were to surround it, representing the Chaldean army lying before it to block it up, to keep the meat from going in and the mouths from going out. He was to lie on his left side 390 days (Ezekiel 4:5; Ezekiel 4:5), about thirteen months; the siege of Jerusalem is computed to last eighteen months (Jeremiah 52:4-6), but if we deduct from that five months' interval, when the besiegers withdrew upon the approach of Pharaoh's army (Jeremiah 37:5-8), the number of the days of the close siege will be 390. Yet that also had another signification. The 390 days, according to the prophetic dialect, signified 390 years; and, when the prophet lies so many days on his side, he bears the guilt of that iniquity which the house of Israel, the ten tribes, had borne 390 years, reckoning from their first apostasy under Jeroboam to the destruction of Jerusalem, which completed the ruin of those small remains of them that had incorporated with Judah. He is then to lie forty days upon his right side, and so long to bear the iniquity of the house of Judah, the kingdom of the two tribes, because the measure-filling sins of that people were those which they were guilty of during the last forty years before their captivity, since the thirteenth year of Josiah, when Jeremiah began to prophesy (Jeremiah 1:1; Jeremiah 1:2), or, as some reckon it, since the eighteenth, when the book of the law was found and the people renewed their covenant with God. When they persisted in their impieties and idolatries, notwithstanding they had such a prophet and such a prince, and were brought into the bond of such a covenant, what could be expected but ruin without remedy? Judah, that had such helps and advantages for reformation, fills the measure of its iniquity in less time than Israel does. Now we are not to think that the prophet lay constantly night and day upon his side, but every day, for so many days together, at a certain time of the day, when he received visits, and company came in, he was found lying 390 days on his left side and forty days on his right side before his portraiture of Jerusalem, which all that saw might easily understand to mean the close besieging of that city, and people would be flocking in daily, some for curiosity and some for conscience, at the hour appointed, to see it and to take their different remarks upon it. His being found constantly on the same side, as if bands were laid upon him (as indeed they were by the divine command), so that he could not turn himself from one side to another till he had ended the days of the siege, did plainly represent the close and constant continuance of the besiegers about the city during that number of days, till they had gained their point.

      IV. He was ordered to prosecute the siege with vigour (Ezekiel 4:7; Ezekiel 4:7): Thou shalt set thy face towards the siege of Jerusalem, as wholly intent upon it and resolved to carry it; so the Chaldeans would be, and neither bribed nor forced to withdraw from it. Nebuchadnezzar's indignation at Zedekiah's treachery in breaking his league with him made him very furious in pushing on this siege, that he might chastise the insolence of that faithless prince and people; and his army promised themselves a rich booty of that pompous city; so that both set their faces against it, for they were very resolute. Nor were they less active and industrious, exerting themselves to the utmost in all the operations of the siege, which the prophet was to represent by the uncovering of his arm, or, as some read it, the stretching out of his arm, as it were to deal blows about without mercy. When God is about to do some great work he is said to make bare his arm,Isaiah 52:10. In short, The Chaldeans will go about their business, and go on in it, as men in earnest, who resolve to go through with it. Now, 1. This is intended to be a sign to the house of Israel (Ezekiel 4:3; Ezekiel 4:3), both to those in Babylon, who were eye-witnesses of what the prophet did, and to those also who remained in their own land, who would hear the report of it. The prophet was dumb and could not speak (Ezekiel 3:26; Ezekiel 3:26); but as his silence had a voice, and upbraided the people with their deafness, so even then God left not himself without witness, but ordered him to make signs, as dumb men are accustomed to do, and as Zacharias did when he was dumb, and by them to make known his mind (that is, the mind of God) to the people. And thus likewise the people were upbraided with their stupidity and dulness, that they were not capable of being taught as men of sense are, by words, but must be taught as children are, by pictures, or as deaf men are, by signs. Or, perhaps, they are hereby upbraided with their malice against the prophet. Had he spoken in words at length what was signified by these figures, they would have entangled him in his talk, would have indicted him for treasonable expressions, for they knew how to make a man an offender for a word (Isaiah 29:21), to avoid which he is ordered to make use of signs. Or the prophet made use of signs for the same reason that Christ made use of parables, that hearing they might hear and not understand, and seeing they might see and not perceive,Matthew 13:14; Matthew 13:15. They would not understand what was plain, and therefore shall be taught by that which is difficult; and herein the Lord was righteous. 2. Thus the prophet prophesies against Jerusalem (Ezekiel 4:7; Ezekiel 4:7); and there were those who not only understood it so, but were the more affected with it by its being so represented, for images to the eye commonly make deeper impressions upon the mind than words can, and for this reason sacraments are instituted to represent divine things, that we might see and believe, might see and be affected with those things; and we may expect this benefit by them, and a blessing to go along with them, while (as the prophet here) we make use only of such signs as God himself has expressly appointed, which, we must conclude, are the fittest. Note, The power of imagination, if it be rightly used, and kept under the direction and correction of reason and faith, may be of good use to kindle and excite pious and devout affections, as it was here to Ezekiel and his attendants. "Methinks I see so and so, myself dying, time expiring, the world on fire, the dead rising, the great tribunal set, and the like, may have an exceedingly good influence upon us: for fancy is like fire, a good servant, but a bad master." 3. This whole transaction has that in it which the prophet might, with a good colour of reason, have hesitated at and excepted against, and yet, in obedience to God's command, and in execution of his office, he did it according to order. (1.) It seemed childish and ludicrous, and beneath his gravity, and there were those that would ridicule him for it; but he knew the divine appointment put honour enough upon that which otherwise seemed mean to save his reputation in the doing of it. (2.) It was toilsome and tiresome to do as he did; but our ease as well as our credit must be sacrificed to our duty, and we must never call God's service in any instance of it a hard service. (3.) It could not but be very much against the grain with him to appear thus against Jerusalem, the city of God, the holy city, to act as an enemy against a place to which he was so good a friend; but he is a prophet, and must follow his instructions, not his affections, and must plainly preach the ruin of a sinful place, though its welfare is what he passionately desires and earnestly prays for. 4. All this that the prophet sets before the children of his people concerning the destruction of Jerusalem is designed to bring them to repentance, by showing them sin, the provoking cause of this destruction, sin the ruin of that once flourishing city, than which surely nothing could be more effectual to make them hate sin and turn from it; while he thus in lively colours describes the calamity with a great deal of pain and uneasiness to himself, he is bearing the iniquity of Israel and Judah. "Look here" (says he) "and see what work sin makes, what an evil and bitter thing it is to depart form God; this comes of sin, your sins and the sin of your fathers; let that therefore be the daily matter of your sorrow and shame now in your captivity, that you may make your peace with God and he may return in mercy to you." But observe, It is a day of punishment for a year of sin: I have appointed thee each day for a year. The siege is a calamity of 390 days, in which God reckons for the iniquity of 390 years; justly therefore d they acknowledge that God had punished them less than their iniquity deserved,Ezra 9:13. But let impenitent sinners know that, though now God is long-suffering towards them, in the other world there is an everlasting punishment. When God laid bands upon the prophet, it was to show them how they were bound with the cords of their own transgression (Lamentations 1:14), and therefore they were now holden in the cords of affliction. But we may well think of the prophet's case with compassion, when God laid upon him the bands of duty, as he does on all his ministers (1 Corinthians 9:16, Necessity is laid upon me, and woe unto me if I preach not the gospel); and yet men laid upon him bonds of restraint (Ezekiel 3:25; Ezekiel 3:25); but under both it is satisfaction enough that they are serving the interests of God's kingdom among men.