Verse
Context
A Sign of Jerusalem’s Siege
3Then take an iron plate and set it up as an iron wall between yourself and the city. Turn your face toward it so that it is under siege, and besiege it. This will be a sign to the house of Israel.4Then lie down on your left side and place the iniquity of the house of Israel upon yourself. You are to bear their iniquity for the number of days you lie on your side.5For I have assigned to you 390 days, according to the number of years of their iniquity. So you shall bear the iniquity of the house of Israel.
Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Kg2 25:1, Kg2 25:2, and was not taken till the eleventh year of the same prince, Kg2 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).
Jamieson-Fausset-Brown Bible Commentary
Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea. left side--referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (Eze 4:6). The Orientals facing the east in their mode, had the north on their left, and the south on their right (Eze 16:46). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel. bear the iniquity--iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (Num 14:34). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (Isa 53:4, Isa 53:6, Isa 53:12).
John Gill Bible Commentary
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, Eze 1:1, (and this order was seven days after that at least, Eze 3:15), to the fifth day of the sixth month of the sixth year, when we find him sitting, Eze 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, Eze 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, Eze 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 Eze 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 Gen 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 Eze 4:5. (c) Moreh Nevochim, par. 2. c. 46. (d) Miscel. Sacr. tom. 1. l. 1. c. 12. sect. 14, 15, &c.
Tyndale Open Study Notes
4:4-8 The prophet’s second sign act was related to the first, but this time he was to act the roles of both God and victims of the siege. As a siege victim, he was tied up with ropes (4:8) and confined to a single position. Possibly Ezekiel was not confined continually during this 14-month period, but performed this sign on a daily basis. As Ezekiel represented Israel, he was to bear Israel’s sins symbolically by lying on one side, without bringing atonement and forgiveness to Israel. 4:4-5 Israel indicates the whole covenant community, not just the northern kingdom. The number 390 has been interpreted in various ways. A likely explanation is that 390 represents years, perhaps from early in Solomon’s reign (971–931 BC) to the destruction of Jerusalem (586 BC; see 2 Kgs 25:3-7).
A Sign of Jerusalem’s Siege
3Then take an iron plate and set it up as an iron wall between yourself and the city. Turn your face toward it so that it is under siege, and besiege it. This will be a sign to the house of Israel.4Then lie down on your left side and place the iniquity of the house of Israel upon yourself. You are to bear their iniquity for the number of days you lie on your side.5For I have assigned to you 390 days, according to the number of years of their iniquity. So you shall bear the iniquity of the house of Israel.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Kg2 25:1, Kg2 25:2, and was not taken till the eleventh year of the same prince, Kg2 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).
Jamieson-Fausset-Brown Bible Commentary
Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea. left side--referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (Eze 4:6). The Orientals facing the east in their mode, had the north on their left, and the south on their right (Eze 16:46). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel. bear the iniquity--iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (Num 14:34). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (Isa 53:4, Isa 53:6, Isa 53:12).
John Gill Bible Commentary
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, Eze 1:1, (and this order was seven days after that at least, Eze 3:15), to the fifth day of the sixth month of the sixth year, when we find him sitting, Eze 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, Eze 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, Eze 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 Eze 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 Gen 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 Eze 4:5. (c) Moreh Nevochim, par. 2. c. 46. (d) Miscel. Sacr. tom. 1. l. 1. c. 12. sect. 14, 15, &c.
Tyndale Open Study Notes
4:4-8 The prophet’s second sign act was related to the first, but this time he was to act the roles of both God and victims of the siege. As a siege victim, he was tied up with ropes (4:8) and confined to a single position. Possibly Ezekiel was not confined continually during this 14-month period, but performed this sign on a daily basis. As Ezekiel represented Israel, he was to bear Israel’s sins symbolically by lying on one side, without bringing atonement and forgiveness to Israel. 4:4-5 Israel indicates the whole covenant community, not just the northern kingdom. The number 390 has been interpreted in various ways. A likely explanation is that 390 represents years, perhaps from early in Solomon’s reign (971–931 BC) to the destruction of Jerusalem (586 BC; see 2 Kgs 25:3-7).