Verse-by-Verse Bible Commentary
Ezekiel 4:4

Clarke's Commentary

Verse Ezekiel 4:4. 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, Ezekiel 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, 2 Kings 25:1-2, and was not taken till the eleventh year of the same prince, 2 Kings 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 succour. 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. Ezekiel 4:16.

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

"Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of days thou shalt lie upon it, thou shalt bear their iniquity. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah, each day for a year, have I appointed it unto thee. And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it. And, behold, I lay hands upon thee; and thou shalt not turn thee from one side to the other till thou hast accomplished the days of thy siege."

"Left side… right side" The ancient usage of such terminology was based upon the proposition that one faced the East (the rising sun); and thus the left stood for the North, the right stood for the South; and the East was always considered "the front."International Critical Commentary, p. 61. Since Northern Israel (Samaria) lay north of Jerusalem, the "right" and "left" designation applied to the Ten Northern tribes and to Judah, respectively.

"The restrained position of the prophet was a symbol of the loss of freedom awaiting the people."J. R. Dummelow's Commentary, p. 494.

"And thou shalt set thy face toward the siege" This represented the intent purpose of God looking to the total destruction of the city.

"With thine arm uncovered" There is another echo of Jeremiah 21:5 in this. God's arm was uncovered and outstretched to accomplish the destruction of the Jewish kingdom.

"Lay the iniquity of the house of Israel upon it (Ezekiel's left side)… thou shalt bear their iniquity… so shalt thou bear the iniquity of the house of Israel... and again, thou shalt bear the iniquity of the house of Judah" Right here lies the "lost message of Ezekiel." None of dozens of commentators we have consulted pays the slightest attention whatever to the colossal teachings of the vital messages in these dramatic clauses. Ezekiel represents God in the analogy here; and as God's representative, he bears the iniquity of both Israel and Judah. The 390 years for one and the forty years for the other, therefore have no application whatever to the duration of the captivity, either of Northern Israel or of Southern Israel, nor of any one else. The absolute inability of all the commentators to come up with any rational or reasonable explanation of what these respective time periods really prophesied is the only proof needed that they have simply not understood what is meant by them.

Here Ezekiel is a type of the Son Man (the Christ) indeed; and he becomes the sin-bearer for all Israel. That is the bold, unequivocal message of this passage.

What about the 390 years and the forty years? "Forty" throughout the Old Testament is the symbolical word for punishment; and the Ten Northern Tribes deserved ten times forty (four hundred stripes, days, years, whatever; but as the Jews always administered that "forty" as "forty stripes save one" it would mean that the Ten Tribes deserved 390 years of the wrath of God. Judah, the principal tribe of the Southern Israel also would receive "forty," it not being considered necessary to add the limitation of "save one" here, as it may be understood. As we see it, God's "beating the iniquity of all the tribes of earth in the person of his "Only Begotten Son," is the sum total of what is indicated in this passage which all scholars have labeled, "impossible of understanding," "unintelligible," "subject to no satisfactory explanation," etc. Some may think that our explanation is also unsatisfactory; but to us it makes more sense than anything else we have ever encountered.

In the quadruple statement in this paragraph that Ezekiel is to "bear the sins" of both houses of Israel, how can a scholar like Taylor assert that, "This is a symbol of the weight of the punishment to be borne by Israel!"J. B. Thompson, p. 78. Ezekiel, as a type of Christ. is the one doing the bearing, according to the holy text.

At first, we considered adopting the position on this paragraph mentioned by Pearson, who said, "With the data at our disposal, it appears unwise to be dogmatic as to how the forty and the 390 years are to be reckoned."Anton T. Pearson in Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 714. However, the thundering remarks about Ezekiel's being the sin-bearer here point so clearly in the direction which we have chosen, that we are offering what seems (to us) a reasonable and logical understanding of it.

Thus all of the inconvenience, humiliation, painful physical constraint, the unclean diet, etc. are an eloquent portrayal of the sufferings, humiliation, even death, of the great Sin-Bearer, Christ, of whom Ezekiel was merely a type.

There is no device for discovering an easy solution to these numbers. The years of Israel's sins were actually far more than 390, and the same is true of the sins of Judah. There is no evidence that the sins of Israel were ten times as much as those of Judah (except upon the premise of their being far greater in number). The device of choosing the Septuagint (LXX) over the the Hebrew text of the Old Testament here gives only 150 years, but that doesn't work either.

Barnes' Notes on the Whole Bible

The siege being thus represented, the condition and suffering of the inhabitants is exhibited by the condition of one, who, bound as a prisoner or oppressed by sickness, cannot turn from his right side to his left. The prophet was in such a state.

Bear their iniquity - The prophet was, in a figure, to bear their iniquities for a fixed period, in order to show that, after the period thus foretold, the burden of their sins should be taken off, and the people be forgiven. Compare Leviticus 16:21-22.

Calvin's Commentary on the Bible

We must first consider the scope of this prophecy, and we shall then discuss more conveniently its separate parts. It is not doubtful that God wished to oppose the pride of the people, for they thought themselves punished more severely than they deserved. And this is customary with hypocrites, because while they dare not acquit themselves altogether, they yet murmur as if God afflicted them too severely, then they willingly offer something in compensation that they may free themselves from punishment. For although they confess themselves guilty, yet they do not cease to turn aside, and think if God descends to equity with them, that either they will escape, or at least be less miserable. Such was the disposition of the ancient people, as is well known. We now only need to repeat what we have said before: that the Jews were more obstinate because God had spared them. Nor did they think this only temporary, but they exulted with great freedom, as if they had settled all their business with God. Meanwhile the exiles were constantly complaining, first, that God had treated them so severely, and yet had in clemency pardoned the Jews: then they thought that they had been deceived, and that if they had prudently attended to their own affairs they could have escaped the miseries by which they were oppressed. Now, therefore, Ezekiel is ordered to come forward into the midst of them, and shortly to show that no other result is possible but that the whole people should receive the reward of their wickedness. But because simple teaching was not sufficient to stir them up, a vision is added, and to this end the Prophet is ordered to lie on one side for three hundred and ninety days, and on the other side forty days. Now the interpretation is added, that days are taken for so many years But the meaning is, that the people through three hundred and ninety years carried on war with God, because they had never ceased from sin. Hence the Prophet is ordered to take upon him the iniquity of so many years: but God appointed him days for years, then forty years are added which belong to the people of Judah.

This place is variously twisted by interpreters. I will not refer to all their comments, for they have fatigued themselves in vain by inventing arguments which vanish of their own accord: I will not spend the time in refuting them, but will only endeavor to elicit the genuine sense. Some extend the name of Israel to the whole body of the people, but this must be rejected; for they begin the three hundred and ninety years from the first revolt, of which mention is made in the Book of Judges, (Judges 2:2,) and they gather together those years during which the Israelites often fell into impiety: hence they reckon the three hundred and ninety years, and subtract those periods in which religion and the pure worship of God flourished, as under Gideon, under Samson for some time, and under David and Solomon. They subtract then those years in which piety flourished among the people, and the remainder reaches about three hundred and ninety years. But it would be absurd to include the tribe of Judah under the name of Israel, when a comparison between each kingdom is made. We know, indeed, that all the posterity of Abraham were so named by their father Jacob, when, therefore, the name of Israel is put, the twelve or thirteen tribes are comprehended without exception; but when there is comparison, Israel signifies only the ten tribes, or that adulterous kingdom which set up Jeroboam as king after the death of Solomon. (1 Kings 12:20.) Since, then, both Israel and Judah are treated of here, it is by no means suitable that the prophecy should speak of the whole people, and mix the tribe of Judah with the rest. Then the event itself dispels many clouds and takes away all room for controversy: for if we number the years from the revolt in Rehoboam’s time, we shall find three hundred and ninety years till the siege of Jerusalem. What then can be easier, and what room is there for conjectures? I wonder that Jerome, since he relates nothing but mere trifles, yet boasts of some wonderful wisdom; for he says, he did not do it for the sake of boasting, and truly he has little cause for it; for if any one will read his Commentary, he will find nothing but what is puerile. (1 Kings 12:28.) But, as I have already said, since the name of Israel everywhere signifies the ten tribes, this interpretation is best here: namely, that the obstinacy of the ten tribes was continued through three hundred and ninety years. For, as is sufficiently, known, Jeroboam erected two altars, that he might turn away the people from the worship of God: for he thought himself not sufficiently established in his kingdom, so as to retain the obedience of the people, unless he turned them away from the house of David. Therefore he used that artifice — thus the worship of God was corrupted among the Israelites. Now by idolatry the Prophet here points out the other sins of the people; for from this fountain flowed all other iniquities. After they had once cut themselves off from God, they became forgetful of the whole law. The Prophet therefore includes all their corruptions under this one expression, since by the edict of their king this people had shaken off the yoke of God, for which Hosea reproaches them. (Hosea 5:11.) We now understand the three hundred and ninety years of Israel’s iniquity, because the people then rejected the law, and followed foreign superstitions, which Jeroboam fabricated with no other intention than That; of strengthening the power of his kingdom, just as earthly kings are influenced by no other desire, although they pretend, and even magnificently boast, that they seek God’s glory with the utmost devotion, yet their religion is only a delusion; provided only that they retain the people in obedience and duty, any kind of worship, and any mode of worshipping God, is the same to them. Such, therefore, was the cunning of Jeroboam: but his posterity greatly deteriorated, so that the worship of God could never be restored among the Israelites. Circumcision, indeed, remained, in which they imitated what Moses had commanded in the law, but at the same time they had two altars, and those profane ones, instead of one only. At length they did not hesitate openly to adopt the idolatries of the Gentiles: hence they so mixed up God with their inventions, that what even they valued under the pretense of piety, was an abomination to him. This is the reason why God says that the iniquity of the people of Israel has endured for three hundred and ninety years

The difficulty in the second clause is greater, because the computation does not agree exactly. After the death of Josiah we shall only find twenty-two years to the destruction of the city. But we know that this king, of his eminent piety, took care that God should be sincerely worshipped; for he purged the whole land of all its defilements. Where, then, will be those forty years? Hence it is necessary to take a part of the reign of Manasseh, because then Jerusalem not only revolted from the teaching of the law, but that tyrant cruelly raged against all the Prophets, and the city was defiled by innocent blood. Hence it will be necessary to omit the reign of Josiah, then a part of the reign of Manasseh must be cut off, because he did not immediately relapse into idolatry; but after he grew up, then the worship of God and the examples of his fathers being despised, he turned aside to strange and fictitious worship, though he did not persist in his impiety to the end of his life. Eighteen years, then, must be taken and joined to the two-and-twenty, that the number which the Prophet uses may be made up, unless, perhaps, any one would rather take a part of the reign of Josiah. (2 Kings 22:0) For although that pious king did his utmost to uphold the worship of God, yet we know that the people of very wickedness strove with the goodness of God. For when the law was found no amendment followed, for the memory of all its doctrine had grown obsolete; but when it was placed before the people they ought to have become new. But so far from those who had been previously alienated from God becoming wise again, they betrayed their obstinacy more and more. Since then, the impiety of the people had been detected, it is not surprising that the people of Judah is said to have sinned for forty years. Certainly this latter explanation pleases me most, because the Prophet refers to continuous years, which followed the captivity of the ten tribes; although I do not reject the other interpretation, because it reckons those years during which Manasseh exercised his tyranny against God’s servants, and endeavored as much as he could to abolish his pure worship, and to pollute it with the filth of all the nations. Now, therefore, we understand the forty years of the iniquity of the tribe of Judah.

As to those interpreters who refer the four hundred and thirty years to the siege of the city, as if God’s vengeance was thus satisfied, I fear it will not hold good; it seems to me not a suitable explanation; it only signifies that it is not surprising if their enemies besiege the city so long, since they did not cease to provoke God for as many years as the siege continued days. The city was besieged a whole year and two or three months. The beginning of the siege continues to the end of the half year, but it was finished in three or four months, when Pharaoh endeavored to free the Jews, who were then his allies and confederates, by bringing up his army. Then Nebuchadnezzar went forth to meet him, and the city was relieved for a short time. Now if we take three hundred and ninety days, we shall find a whole year at first, that is three hundred and sixty-five years, although then there was an intercalary month, and they had not their year defined as we now have; but yet there will be three hundred and sixty-five days, which make a complete year. The two months will make sixty days, so we shall have four hundred and twenty days. Now a month and a half elapsed before the return of Nebuchadnezzar. Then the computation will amount to four hundred and thirty years. But interpreters are satisfied, because the siege of the city endured to a time which answers to that prescribed to Abraham. For God entered into covenant with Abraham four hundred and thirty years before the promulgation of the law. But I do not see why they are so satisfied with this resemblance. Nor is this the meaning of our Prophet. When he speaks of a siege he certainly regards especially the destruction of the city. Therefore I do not think that the days of the siege are here enumerated as a just punishment, but only that years are compared with days, that they may determine how long the siege should be, and that the end was not to be, expected until the whole people perished.

Besides, we see as we go on that the Prophet lay on his side three hundred and ninety days; where there is no mention of forty days, and that part seems to be omitted. Yet this remains fixed, because Israel and Judah had been obstinate in their wickedness; hence the city was besieged until it was utterly taken. Now surely the punishment of Israel cannot be considered as consisting in the overthrow of the holy city; for already the ten tribes had migrated from their country, and did not know what was doing at Jerusalem, except by report. Whatever happened their condition was altogether separate from all the miseries of the people, for they were then quiet in exile. As then the Prophet is ordered to bear the iniquity of Israel for three hundred and ninety days, this ought not to be restricted to the siege. God simply means, since so many years had elapsed during which both Israelites and Jews had not ceased to sin, their final destruction was already at hand. But we know that then the kingdom of Judah was extinguished, and exile was to the ten tribes like death. On this account they had perished; nor did the Prophet bear their iniquity as if they were then paying the penalty of their sins. But we know that this is the customary manner of Scripture, because God reckons sins to the third and fourth generation. (Exodus 20:5; Deuteronomy 5:9.) When, therefore, God wished the ten tribes to be dragged into exile, then he punished them for their wickedness three hundred and ninety years. Afterwards he bore with the city of Jerusalem for a certain time, and endured a similar impiety in that tribe, that he should not utterly blot out the memory of the people. But the Jews did not repent, since we also see by Isaiah comparing them with the Israelites, that they became worse. (Isaiah 18:1, 8 [sic ].) Micah reproves them for following the statutes of Omri; (Micah 6:16,) whence it is not surprising if the punishment which they endure should answer to the wickedness in which they had involved themselves. We shall see also that the same subject is repeated by our Prophet in Ezekiel 16:0.

On the whole then, God wished to show the people that they had abused his forbearance too much and too long, since they did not desist from sinning even to the four hundred and thirtieth year. The Israelites indeed began to turn aside from the true worship of God while the Temple still remained pure, but at length the tribe of Judah, by degenerating, became guilty of the same impiety. Now we understand the intention of the Holy Spirit.

I pass on to the words. Thou, says he, shalt lie upon thy left side We must remark that this was not in reality completed, because Ezekiel did not lie for three hundred and ninety days upon his side, but only by a vision, that he might afterwards relate to the people what God had made manifest. As to the opinion of those commentators who think the ten tribes are meant by the left side, because Samaria was situated to the left hand, I do not think it applicable. I do not doubt that God wished to prefer the tribe of Judah to the kingdom of Israel; for although the ten tribes excelled in the number, opulence, and strength of men, yet God always made more, of the kingdom of Judah. For here was the seat of David; and the ten tribes were the posterity of Abraham only after the flesh, the promise remained to Jerusalem, and there also the lamp of God shone, as we have said in many places. Hence the right side signifies that dignity with which God wished always to adorn the kingdom of Judah: but the ten tribes are marked by the left side; because, as I have said, they did not enjoy equal glory with the kingdom of Judah, although they are more numerous, more courageous, and more abundant in all good things. It must now be observed that the burden of bearing their iniquity was imposed on the Prophet: not because God transferred to him the iniquity of the people, as some here invent an allegory, and say that the Prophet was a type of Christ, who bore on himself the iniquity of the people. But an expiation is not here described: but we know that God uses his servants for different purposes. So therefore the Prophet on one side is ordered to oppose Jerusalem, as if he were the king of Babylon; hence he sustains the character of king Nebuchadnezzar when he opposes the city of brick, of which we spoke yesterday. Now he sustains other characters, as of the ten tribes and the kingdom of Judah, when he lies upon his left side three hundred and ninety days , and on his right side forty days For this reason also it is said, I have appointed to thee the years of this iniquity, according to then number, of the days, etc; that is, when I order thee to lie on thy right side so many days, I represent to thee years. For it would have been absurd to demand of the Prophet to lie upon one side four centuries, so God accommodates himself in these figures to our standard; and it is contrary to nature that a man should lie for four centuries, and because that is absurd, God changes years into days; and this is the reason why days are said to be substituted for years. Afterwards it is added, when thou shalt have fulfilled those years, then thou shalt afterwards lie upon thy right side, and shalt bear the iniquity of the house of Judah forty days Here God shows the tribe of Judah, that when it ought to be frightened by the punishment of the kingdom of Israel, it still persisted in its wickedness hence the Jews could not possibly escape the punishment of the Israelites.

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

Then Ezekiel was to recline in public on his left side for 390 days. This was to represent the number of years that Israel would have to bear punishment for her sins. Evidently when Ezekiel lay on his left side he faced north, the Northern Kingdom. This meant that his body would have been pointing west, toward Jerusalem.

Dr. Constable's Expository Notes

Lying on the side 4:4-8

Gill's Exposition of the Whole Bible

Lie thou also upon thy left side,.... Some think this was not in reality, but in vision, as Kimchi observes; and so Maimonides c; and in like manner they understand his eating and drinking by measures and preparing food, as he is directed in a following part of this chapter: but others are of opinion that all this was really done. The reasons given on both sides are not despicable. It is urged against the reality of the fact, that the prophet, without a miracle, could never have lain so long on one side; and besides, this seems to be contradicted by a later account, of his sitting in his house before the expiration of those days; since from the fifth day of the fourth month of the fifth year, in which he began to prophesy, Ezekiel 1:1, (and this order was seven days after that at least, Ezekiel 3:15), to the fifth day of the sixth month of the sixth year, when we find him sitting, Ezekiel 8:1; were but four hundred and thirteen days; and if seven are taken out from thence, there are but four hundred and six; whereas the whole time of his lying for Israel and Judah were four hundred and thirty; and it is further observed, that it does not seem decent that the prophet should be obliged really to eat such bread as he was ordered to make. On the other hand it is observed, that the order of portraying the siege of Jerusalem on a the, and setting an iron pan for a wall, seem to direct to the doing of real facts, and to that this order is subjoined, without any mark of distinction; besides, the prophet was to have this portrait in view, while he was lying on his side, and uncover his arms, which seem to denote real facts: and was to prophesy, not by words, for he was to be dumb, Ezekiel 3:26; but by facts; and he was to do all this in the sight of his people; and if the order to make a cake of bread was not to be really performed in the manner directed, there would have been no occasion of deprecating it. The learned Witsius d, who has collected the arguments on both sides, is inclined to the latter; and observes from others, that some persons have lain longer on one side than the prophet, without a miracle: particularly a certain paralytic nobleman, who lay sixteen years in such a manner: and as for the computation of time, Cocceius is of opinion that the forty days for Judah are included in the three hundred and ninety for Israel; and which indeed seem to be the whole number, Ezekiel 4:9; and which at once solves the difficulty; and besides, the force of the objection may be taken off by observing, that the fifth year might be intercalated, and consist of thirteen months, which was common with the Jews to have a "Veadar", or intercalated month: nor is it dishonourable nor unusual for the Lord to call his dear servants sometimes to hard and disagreeable service, as both these cases seem to be, when he has ends of his own glory, and the good of others, to be answered thereby. And the lying on the left side for the sins of the house of Israel was, as Jarchi thinks, because that Samaria, which was the head of the ten tribes, lay to the left of Jerusalem: see

Ezekiel 16:46; or rather, because the left hand is not so honourable as the right; it may show that the Lord had not such an esteem for Israel us for Judah;

and lay the iniquity of the house of Israel upon it; not to atone for it, but to show what was the cause of their captivity; far herein the prophet was no type of Christ, but represented the people of Israel; who had been grievously sinning against God, during the term of time hereafter mentioned, and now would be punished for it; for by "iniquity" is meant the punishment of it, which is often the sense of the word used; see Genesis 4:13;

[according] to the number of the days that thou shalt lie upon it thou shalt bear their iniquity: which are particularly declared in Ezekiel 4:5.

c Moreh Nevochim, par. 2. c. 46. d Miscel. Sacr. tom. 1. l. 1. c. 12. sect. 14, 15, &c.

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.