4:1-8 The prophet was to represent the siege of Jerusalem by signs. He was to lie on his left side for a number of days, supposed to be equal to the years from the establishment of idolatry. All that the prophet sets before the children of his people, about the destruction of Jerusalem, is to show that sin is the provoking cause of the ruin of that once flourishing city.

Verse 1. - The first sign in this method of unspoken prophecy was to indicate to the exiles of Tel-Abib that which they were unwilling to believe The day of uncertain hopes and fears, of delusive dreams and promises (Jeremiah 27:16; Jeremiah 28:1-3; Jeremiah 29:21), was nearly over. The siege of Jerusalem in spite of Zedekiab's Egyptian alliance, was a thing decreed. Four years before it came - we are now between the fourth month of the fifth year (Ezekiel 1:2) and the sixth month of the sixth year (Ezekiel 8:1) of Zedekiah. and the siege began in the ninth year (2 Kings 25:1) - Ezekiel, on the segnius irritant principle, brought it, as here narrated, before the eyes of the exiles. That he did so implies a certain artistic culture, in possessing which he stands alone, so far as we know, among the prophets of Israel, and to which his residence in the land of the Chaldees may have contributed. He takes a tile, or tablet of baked clay, such as were used in Babylon and Assyria for private contracts, historical inscriptions, astronomical observations (Pliny, 'Hist. Nat.,' 7:57), and the like, which were, in fact, the books of that place and time, and of which whole libraries have been brought to light in recent excavations (Layard, 'Nineveh and Babylon,' ch. 22) and engraves upon it the outlines of "a city" (Revised Version), in which the exiles would at once recognize the city of their fathers, the towers which they had once counted (Isaiah 33:18; Psalm 48:12), the temple which had been their glory and their joy. Bricks with such scenes on them were found among the ruins of Nimroud, now in the British Museum (Layard, ut supra, ch. 7, p. 167). It is not difficult to picture to ourselves the wondering curiosity with which Ezekiel's neighbours would watch the strange proceeding. In this case the sign would be more impressive than any spoken utterance.

Thou also, son of man, take thee a tile,.... Or "brick" (z). The Targum renders it, a "stone"; but a tile or brick, especially one that is not dried and burned, but green, is more fit to cut in it the figure of a city. Some think that this was ordered because cities are built of brick; or to show the weakness of the city of Jerusalem, how easily it might be demolished; and Jerom thinks there was some design to lead the Jews to reflect upon their making bricks in Egypt, and their hard service there; though perhaps the truer reason may be, because the Babylonians had been used to write upon tiles. Epigenes (a) says they had celestial observations of a long course of years, written on tiles; hence the prophet is bid to describe Jerusalem on one, which was to be destroyed by the king of Babylon;

and lay it before thee: as persons do, who are about to draw a picture, make a portrait, or engrave the form of anything they intend:

and portray upon it the city; even Jerusalem; or engrave upon it, by making incisions on it, and so describing the form and figure of the city of Jerusalem.

(z) "laterem", V. L. Pagninus, Montanus, Junius & Tremellius, Polanus. Piscator. (a) Apud Plin. Nat. Hist. l. 7. c. 56.

CHAPTER 4

Eze 4:1-17. Symbolical Vision of the Siege and the Iniquity-bearing.

1. tile—a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.

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