Alexander, “Ezekiel,” 672.
32. Greenberg, Ezekiel 1–20, 94.
33. Greenberg, Ezekiel 1–20, 85; Block, Ezekiel 1–24, 146–47.
34. Block, Ezekiel 1–24, 155.
35. For detailed discussion, see Block, Ezekiel 1–24, 155–56.
36. Taylor, Ezekiel, 74.
37. See Alexander, “Ezekiel,” 674; and Block, Ezekiel 1–24, 156–58.
38. Allen, Ezekiel 1–19, 62, notes that the noun form of this word means “rebuke” elsewhere in Ezekiel. Cf. Greenberg, Ezekiel 1–20, 102.
Failing to Live as Light
4:1—5:17
Ezekiel’s Message
God’s people live in a manner that displays God at work among them, and when they fail to live distinctly, it incurs God’s displeasure.
Key Themes
• God’s people bring conviction through the quality of their lives as much as through the spoken word.
• When believers fail to live up even to the ethical standards of the world, it undermines the kingdom purpose and angers God.
• The execution of judgment vindicates God’s zeal to accomplish his purposes.
Context in Ezekiel
Ezekiel’s ministry as a silent watchman was introduced in Ezek 3:16–27. The next two chapters offer a glimpse of how he effectively communicates his message of God’s judgment in symbolic drama more than through words. Ezekiel offers two signs: (1) Sign of Siege (Ezek 4:1–16—building the model [vv. 1–3]; enduring punishment [vv. 4–8]; famine rations [vv. 9–16]); and (2) Sign of the Razor (Ezek 5:1–17—cutting hair [vv. 1–4]; interpretation [vv. 5–12]; summary of signs [vv. 13–17]). The two chapters, Ezek 4 and 5, are linked by the theme of famine (Ezek 4:16–17 and 5:16–17). Both chapters together comprise a unified segment on Ezekiel’s message through symbolic action (see also Ezek 12:6, 11).
Special Topic: Prophetic Signs in the Ancient Near East
Biblical prophets and their families served as dramatic illustrations of their message, a sort of living visual aid. For example, Hosea’s marriage and family illustrated covenantal faithlessness of the nation and the Lord’s contrasting faithfulness (Hos 1–3). Similarly, Isaiah’s children were named in ways that signified what God was doing with his people (Isa 7:3; 8:1–3), and Isaiah himself dramatized a judgment of exile when he walked naked (Isa 20:3–4). Jeremiah enacted his message of hope for restoration when he purchased land that was falling into Babylonian hands (Jer 32:6–15; cf. Jer 13:1–7; 18:1–4). But Israelite prophets were not unique in this regard. A graphic example of this is when a non-Israelite prophet living in the Mesopotamian city of Saggaratum ate a lamb in the city gate to illustrate a warning from the god Dagan: “[The governor gave him] a lamb and he devoured it raw in front of the city gate. He assembled the elders in front of the gate of Saggaratum and said: ‘A devouring will take place! . . . Whoever commits an act of violence shall be expelled from the city . . .’”39
Prophetic speech was the primary vehicle for communicating God’s message to his people, but visual aids add a sharpness through dramatic effect. The old adage is true that actions speak louder than words, both the ancient prophet’s and our own.
Interpretive Highlights
4:1–3 block of clay . . . a sign: The first seven years of Ezekiel’s ministry is spent convincing his fellow exiles that the Lord’s holy city, Jerusalem, will fall catastrophically to Babylonian invasion. Consistent with the relative verbal silence of Ezekiel, he uses drama to illustrate his message. Clay maps of cities were familiar to the culture of Babylon in which the exiles lived.40 But the meaning of the iron pan is unclear. It could represent the fortifications of the city against siege. Alternatively, since the prophet himself symbolized the Lord’s hostile posture toward the city, it may connote the immovable barrier between the people and their God (cf. Lam 3:44; Isa 59:2).41 In the Old Testament, a “sign” denotes a visual experience that symbolizes (Exod 13:9; Deut 6:8) or confirms a message (Exod 3:12; Deut 4:34), sometimes concerning future events (1 Sam 14:10; 2 Kgs 20:8; Isa 20:3; Jer 44:29).
4:4–8 Then lie on your . . . side: Accompanying the sign of military siege (cf. Ezek 4:7–8), Ezekiel lies on his respective sides, symbolizing 40 years for the period of exile and 390 years for the period of sin that contributed to this judgment. In this division of time, the text is not differentiating the northern kingdom, Israel, from the southern kingdom, Judah, for the passage refers twice in this immediate context to Judah/Jerusalem (Ezek 4:13; 5:4–5). In other instances in Ezekiel where the terms “Israel” and “Judah” occur together, they are interchangeable (e.g., Ezek 8:1 with 14:1; 20:1), especially in other contexts of sign-acts (e.g., Ezek 6:11; 12:6; 21:12; 24:21).42 The history and fate of the original nation of twelve tribes was bound up with that of Judah (see comments at Ezek 2:3).
This method of numeric symbolism is illustrated in reverse in Num 14:33–34 (years for days instead of days for years as in Ezekiel). The specific span of years referred to by the numbers 390 and 40 is difficult to determine, since the math does not correspond exactly to any obvious periods. The forty-year period is likely a round number (schematic “40”) for the years from 586 BC, when Jerusalem was destroyed, to 539 BC, when the change from Babylonian to Persian Empires marked the end of exile. The 390 years could be the approximate span of time from the building of Solomon’s temple (c. 970 BC) to its destruction (586 BC). One might recall that even in Solomon’s reign idolatry had taken hold (cf. 1 Kgs 11:4–5). So Ezekiel portrays the entire history of the temple period as one that was marred by sin. In spite of uncertainty in our interpretation, the point of Ezekiel’s sign is clear: the nation has sinned and judgment is coming.
The idea to “bear sin” does not mean that Ezekiel plays a substitutionary role on behalf of the nation (like Isaiah’s suffering servant; Isa 52:12—53:12), since the nation indeed paid for the consequences of its sin during exile (cf. Isa 40:2). Rather, as a prophet he represents the people and so serves as an appropriate symbol identified with the people (cf. Hosea). The word translated “sin” can refer to the wrongful action itself (Hos 9:9; Jer 36:3, both “wickedness” in NIV), the guilt incurred (Num 15:31; Jer 50:20), or the punishment (Gen 4:13; Ezek 21:25, both “punishment” in NIV). Ezekiel’s action symbolizes the period of guilt (390 years) and punishment (40 years). The practical details of how this sign was acted out are impossible to determine. Perhaps a time each day was set aside for performance.43 Being bound probably signifies that the message is unalterable.44
4:9–17 Take wheat . . . they . . . will waste away: These foods
