Matthew Poole and continuators on Ezekiel 4

1 THou also Son of man, take thee a tile, and lay it before thee, and pourtray upon it the City, even Jerusalem.

Or brick, or any square Tablet on which he might engrave or carve.

As Carvers use to do, as Engravers and Painters do.

Draw a Map of Ierusalem, delineate or describe the City Ierusalem whence they were come, who now are in Babylon, and probably repented that they had left Iudea and Ierusalem, and murmured against them that advised to it. But let them know by this sign that Ierusalem should suffer much more then ever they suffered, that those who remained there sinning against God should bear a long Siege, a very grievous Famine, and cruel Slaughters.

Hitherto the preface containing the Call and Commission of the Prophet, now he begins; this is the first Prophesie, and tis against Ierusalem.

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 batterings rams against it round about.

Draw the figure of a Siege about the City.

Raise a Tower and Bulwarks which may annoy the besieged▪ and defend the Besiegers, from which may be shot either darts against men, or mighty stones against the Walls and Towers of the City.

Which made large, high, and strong and near as they can, might thence by help of Galleries get over the Walls and enter the City.

Lay out the ground also for the Army of the Chaldeans to pitch their Tents in, and to form their Camp.

The Chald[illegible: 1 letter]e Paraphrast understands the Captains and Chief Leaders among the Souldiers, but tis better understood of those Engines wherewith Besiegers did batter the Walls and Towers of a besieged City; an Engine of great use in days of old among all Warlike Nations, invented say some in the Siege of Troy.

Marginal references: Or, chief leaders.

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.

To signifie the hardness and obstinacy of the Besiegers.

Probably a Frying pan, on the plain part of which the Tile bearing the pourtrait of Ierusalem lying, the Iron edges or brims compassed it round about, as a line drawn round a besieged City, out of which the distressed could not fly, into which no relief could be brought. It plainly noted the cruelty of the Chaldea[illegible: 1 letter]s and future tortures of the Jews, who were like to be fryed or broiled in this Iron Pan, as Ier. 29.22. and 2 Mac. 7.5.

That it may resemble a wall of iron, for as impregnable as such a wall, should the courage, resolution and patience of the Chaldeaus be attacking it.

Fix thy displeased countenance against it, in token of my displeasure.

If the Prophet do represent him that sent him, then it speaks Gods appearing against these wicked ones.

All these things are signs and emblems usual with all, most usual with this Prophet, who in this Hieroglyphick foreshews the state of those that lived at Ierusalem.

Marginal references: Or, a flat pla[illegible: 1 letter]e, or slice.

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 dayes that thou shalt lye upon it, thou shalt bear their iniquity.

A posture which was to signifie the settled resolution of the Besiegers, who had taken up their abode till the Siege were finisht in taking Ierusalem.

To note out the less worthy part, the ten Tribes, or Samaria which was from Ierusalem toward the left hand, and was head of the Ten Tribes.

Take upon thee in the representation thereof both guilt and punishment, bear both not to expiate but to exemplifie what they should suffer.

Distinguisht from Iudah 'tis the Ten Tribes.

By that proportion of time thou shalt know and intimate to them how long I have born patiently with their sins, and how long they shall bear their own punishment.

Signifying that as the Prophet in the sign, so God in very deed had patiently born with them.

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.

I have pointed out the number of years wherein Apostate Israel sinned against me, and I did bear with them according to the number of dayes, wherein thou must lye on thy left side.

See v. 4. There is some difference, though of no great moment, in fixing the periods of beginning and ending these Prophetick dayes, these years some begin them at Solomon's falling to Idolatry, in the 27th. year of his Reign, and end them in the fifth of Zedekiah's Captivity. Others begin at the fourth year of Rehoboam, and end them in the 21th. year of the Captivity. Others begin them in the first of Rehoboam and I[illegible: 1 letter]r[illegible: 1 letter]boam when the Kingdom was divided and then they must end about the 17th. year of the Captivity. The first s[illegible: 1 letter]pputation to me is much the likeliest, and agrees nearest with the year wherein this Prophet begins his Prophesie▪ It is not altog[illegible: 1 letter]ther unlikely that the Prophet may intimate though obscurely the continuance of the Siege of Ierusalem, which the Chald[illegible: 1 letter]a[illegible: 1 letter]s began on the 10th. day of the 10th. moneth of the 9th. year of Zedekiah, and lasted the remaining two moneths of the 9th. year, and the whole 10th. year, except some five months wherein the Babylonia[illegible: 1 letter]s retired to fight the Egyptians, beat them, spoiled them and returned to the Siege of Ierusalem, which lasted to the 9th. day of the 4th. moneth of Zedekiahs 11th. year. So that one whole year, and three weeks, and 4 days; or 13 moneths, at 30 days in each month, taking up 390 days, and discounting the five moneths and odd days in the Egyptian expedeition, you come to the continuance of 390 days in the threatned Siege, and possibly this may be the intent of the Prophesie.

This verse explains the former.

Marginal references: Num. 14.34.

6 And when thou hast accomplisht them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty dayes, I have appointed thee each day for a year.

Almost accomplished, or when about to accomplish them, i. e. 40 days, before the 390 do expire, at the end of 350 days turn thou to thy right side, and bear the iniquity of the house of Iudah, and that this is the true account appears from this verse compared with chap. 1. two first verses, and chap. 8. ver. 1. say some and those very Learned men. Others will have the 40 days distinct from the 390 and reckon them by themselves, and so the better and Grammatical construction in the Heb. seems to carry it, for it speaks in the Perfect-tense, and lying a second time. But be these numbers distinct or but one is no great concern, either way they do plainly speak Gods wonder [illegible: 1 letter]ul patience with Israel and Iudah, and point out the time of the miseries of both for their sinfulness.

A second time Heb.

Vid. ver. 4. f.

Of the two Tribes say some, of the Royal Family say others, and countenance it with, Isai. 22.21. and then Israel distinguished is the whole body of the Two Tribes, and the Remnant of the Ten Tribes that escaped and embodyed with the Two Tribes, as some did at first division, others afterward in Asa, Iehosaphat, Hezekiahs and Iosiahs time, leave their places and came to Ierusalem.

Tis plain they are so many years, but not so plain where to begin them, whether from Manasses, or more probably from Iosiah's renewing Covenant, until the destruction of the Temple which is 40 Ann. during which time God deferred to punish expecting whether they would keep Covenant and walk with God, or retain their Idolatries and wicked ways, which latter they did for 13 An. of Iosi[illegible: 1 letter]es Reign, for 11 of Iehojakim, and 11 of Zedekiah's Reign, and five of his Captivity, which amount to just 40 years, and they are mentioned a part say some from the 390 because they were more wickedly abused to promote sin.

Marginal references: Num. 14.34.; Heb. a day for a year, a 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 prophesie against it.

And Heb.

While thou liest on thy side thou shalt fix thy countenance on the pourtrait of besieged Ierusalem, with angry and menacing looks.

Not which was in the Land of Iudah, but on that described in the Tile, the Emblem of the other.

Thy right arm the stronger and more ready to act.

Naked and stretcht out as being ready to strike and slay.

This very Emblem doth threaten, which is a visional prediction, and no doubt Ezekiel unfolded these riddles on just occasions, and this was a Prophesying to them, sometime by signs and sometimes by words.

8 And behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended thy siege.

Who ever were the persons that laid bonds on Ezekiel in chap. 3. ver. 25. here 'tis plain that the Lord doth it.

If the Prophet represent the Besieged Citizens who must be Captives in Bonds, then 'tis likely these Bonds were visible and material, that they might be a teaching sign and admonition, that as they saw the Prophet in them, so certainly he should see that come to pass which was signified by them. If he represent the Chaldaeans as those who were by divine power as fast bound to this siege, till the City be taken, as he was tyed to the place whence he could not stir a foot; then invisible bonds which none feel or see but the Prophet, may suffice, these assuring him that those could move no more from the Seige then he from that side he lay on. And though the Egyptian Army make some diversion, yet it is very like the Seige was not quite raised, but they kept the City blockt up, whilest the grosse of the Army drew off to fight Pharaohs Army, according to that Ier. 37.9. the Chaldeans shall not depart.

Plural Heb. Seiges either because 'twas like two Seiges by that little interruption of 3 or four moneths or else because of the length and soreness thereof.

Marginal references: Heb. from t[illegible: 1 letter]y side to thy side.

9 ¶ Take thou also unto thee, wheat, and barly, and beans, and lentils, and millet, and [illegible: 1 letter]itches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lye upon thy side, three hundred and ninety days shalt thou eat thereof.

Provide thee Corn enough: for a grievous Famine will accompany the Seige.

Whereas all sorts of grain are to be provided, it assures us all would be little enough, Wheat and Barly would not outlast the Seige, courser and meaner must be provided though less fit for Bread.

Mix the worst with the best to lengthen out the best, that the mixture may render them useful in such necessity.

He mentions only 390, the 40 days either concurre with them, or else because they referre to the time after the City was taken, whereby such as survived and got some liberty to go abroad found food for themselves, if they escapt the Sword of the Enemy and were got into the Countrey, they wanted not Bread.

Marginal references: Or, [illegible: 1 word].

10 And thy meat which thou shalt eat, shall be by weight twenty shekels a day: from time to time shalt thou eat it.

The mean and course Bread which thou must eat and be content with.

Not full, as once, not as much as you will, but a small pittance delivered by weight to all, which bespeaks the extream penury the City should be brought to.

Some say 5 ounces; others say 10 ounces, the greater of the two scarce enough to maintain Life, and yet 'tis probable enough 'twas but 5 ounces of Bread which was his allowance. A hard case when the Law of the 12 Tables allowed a pound of Bread to Prisoners dayly for their diet. But here the Prophet hath but halt that allowance if the twenty shekels were shekels of the Sanctuary, and he hath but a quarter of that allowance if they were common shekels, by which his allowance was weighed.

At set hours this was weighed out, and no more could be had at any other time, whether Morning or Evening, once in four and twenty hours, or once in twelve hours, still at the appointed hour; and possibly there might be different hours appointed to different persons, and every one must observe his own time.

11 Thou shalt drink also water by measure, the sixth part of an hin: from time to time thou shalt drink.

Not Wine or cordial drinks, but cold and thin Water, nor a belly full of this.

About six ounces of Water, and that measured out by others to him that drinks it, scarce enough to keep the man alive. Such proportions of Bread and Water rather fed death then the man, yet more could not be had when the Besiegers were Masters of both Fields and Fountains, and cut off all from the City.

12 And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man in their sight.

These were delicacies with them when they could temper and make them right, but now these pitiful things should be to these half starved bodies as delicates. Or, rather because they were greedy, could not stay till they were baked. Or, least any should take it from them. Or, because they never had enough to make a loaf with, they eat them as Barley Cakes.

There would be no wood left for such necessary uses, nor yet dung of other Creatures, they would be all consumed by the length of the Seige too, what loathsome food was this, yet in this streitness of the Siege they are brought to it.

Openly that any might see it, from this passage some conclude this was actually done, and not only represented in a vision.

13 And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them.

Scanty, mean, ill drest, and polluted in the very dressing, loathsome to any but starved bellies.

Not onely the House of Iudah, but all the rest of the Children of Israel, not in the Seige only, but this misery should pursue them.

Who would be ready enough to upbraid them, and twit them as breaking the rules of their Religion, to fill their bellies; thus their sins would bring them to extreamest want and shame.

This Verse is a key to the former.

Marginal references: Hos. 9.3.

14 Then said I, Ah Lord GOD, behold, my soul hath not been polluted: for from my youth up even till now, have I not eaten of that which dieth of it self, or is torn in pieces; neither came there abominable flesh into my mouth.

He deprecateth this and intreats it may not be enjoyned him.

He proposeth his legal purity, as one argument in obedience to ceremonial precepts, he had kept himself clean, and now prays that he may not have his obedience tried by enjoyning to Eat what is abominable.

He took early care of this.

Had persevered to this age therefore prays mitigation, and some change in his diet or dressing of it.

Forbidden as polluted, Exod. 22.31. Lev. 17.15. and Ezek. 44.31.

Forbidden by the Law also, as Exod. 22.31.

Marginal references: Act. 10.1[illegible: 1 letter].; Lev. 11.2. Deut. 14.3.

15 Then he said unto me, Lo, I have given thee cows dung for mans dung, and thou shalt prepare thy bread therewith.

So soon as he prayed God answered, and condescends to Ezekiel that he should use what was less abominable then mans dung, but it was not granted to the Jews, who in the Seige at Ierusalem did much worse things, and more detestable, reduced to it by straits, as chap. 5.10. Lament. 1.11. and 2.11, 12, 20.

16 Moreover, he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight , and with care, and drink water by measure, and with astonishment.

That sinful City.

See ver. 10.

Afraid and doubtful whether or where they shall have any more.

See ver. 11.

Amazed at the strangeness of their condition and the wounds and death of many that fell by the Enemies hand, attempting to fetch a little water, or astonied, their very eyes failing for thirst.

Here the Lord confirms his threat of Famine by a solemn protestation, that he would break the staff of Bread; either take their Harvests away, and deny them Bread, or withhold his blessing the strength of Bread, that it should not nourish and refresh, as Lev. 26.26,

Marginal references: Lev. 26.26. Isai. 3.1. Chap. 5.16. and 14.13.

17 That they may want bread and water, and be astonied one with another, and consume away for their iniquity.

The Lord will take away their provision that they may die with want, punished for all their sins, and disappointed of all that their false Prophets promised them and under strangest disappointments, be filled with strangest amazements and horrours, at the woful miseries of one another, and falling dead in each others helpless sight.

Marginal references: Lev. 26.39.