Ezekiel 4:1
"Now you, son of man, take a brick, place it before you, and draw on it the city of Jerusalem.
Now you, son of man
The phrase "son of man" is a title used frequently in the book of Ezekiel, emphasizing the prophet's humanity and his role as a representative of the people. In Hebrew, "ben adam" underscores the connection between Ezekiel and the rest of humanity, highlighting his role as a mediator between God and Israel. This title also foreshadows the use of "Son of Man" in the New Testament, where it is applied to Jesus Christ, emphasizing His incarnation and identification with humanity.

take a brick
The instruction to "take a brick" is significant in its historical and cultural context. In ancient Mesopotamia, bricks were commonly used for construction and were often inscribed with important information. By using a brick, Ezekiel is engaging in a symbolic act that would have been easily understood by his contemporaries. The brick serves as a tangible representation of Jerusalem, allowing Ezekiel to convey God's message in a visual and impactful manner.

place it before you
The act of placing the brick before him signifies preparation and intention. Ezekiel is to set the stage for a prophetic demonstration, drawing attention to the seriousness and deliberateness of the message he is about to convey. This action invites the audience to focus on what is to come, emphasizing the importance of the prophetic sign.

and draw on it the city of Jerusalem
The command to "draw on it the city of Jerusalem" involves creating a depiction of the city on the brick. This act of drawing is not merely artistic but deeply symbolic, representing the impending siege and judgment upon Jerusalem. In the ancient Near East, such symbolic acts were a common method of prophecy, serving as visual parables to communicate divine messages. The city of Jerusalem, central to Jewish identity and faith, is depicted here to illustrate the gravity of the coming judgment due to the people's unfaithfulness. This prophetic act serves as a call to repentance and a reminder of God's sovereignty over the fate of nations.

Persons / Places / Events
1. Ezekiel
A prophet and priest during the Babylonian exile, called by God to deliver messages to the Israelites.

2. Jerusalem
The capital city of Judah, significant in Jewish history and the focal point of God's covenant with His people.

3. Brick
A clay tablet used by Ezekiel as a visual aid to symbolize the siege of Jerusalem.

4. Siege of Jerusalem
A prophetic act symbolizing the impending Babylonian siege and destruction of Jerusalem.

5. Babylonian Exile
The period when the Israelites were taken captive by Babylon, a pivotal event in Jewish history.
Teaching Points
Symbolic Actions in Prophecy
Ezekiel's use of a brick illustrates how God often uses tangible symbols to communicate spiritual truths. This encourages believers to seek understanding of God's messages in both word and deed.

The Role of a Prophet
Ezekiel's obedience in performing symbolic acts highlights the importance of faithfulness in delivering God's message, regardless of personal cost or public perception.

Judgment and Mercy
The prophecy of Jerusalem's siege serves as a reminder of God's justice but also His desire for repentance and restoration. Believers are called to heed warnings and turn back to God.

Historical Context and Spiritual Lessons
Understanding the historical context of biblical events enriches our comprehension of spiritual lessons. It encourages believers to study the Bible holistically.

God's Sovereignty
The prophecy underscores God's control over nations and history, reassuring believers of His ultimate authority and plan.
Bible Study Questions
1. How does Ezekiel's use of a brick as a symbol challenge our understanding of how God communicates with His people today?

2. In what ways can we, like Ezekiel, be faithful in delivering God's message in our current cultural context?

3. How does the historical account of Jerusalem's siege deepen our understanding of God's justice and mercy?

4. What lessons can we learn from the Babylonian exile about the consequences of turning away from God?

5. How can we apply the concept of God's sovereignty, as seen in Ezekiel's prophecy, to our personal lives and current world events?
Connections to Other Scriptures
Jeremiah 52
Describes the historical siege and fall of Jerusalem, providing context to Ezekiel's symbolic act.

2 Kings 25
Offers a historical account of the Babylonian conquest of Jerusalem, aligning with Ezekiel's prophecy.

Isaiah 29
Discusses the spiritual blindness and judgment upon Jerusalem, echoing themes in Ezekiel's message.

Lamentations 1
Reflects on the sorrow and desolation of Jerusalem post-siege, fulfilling Ezekiel's prophetic warning.
Symbolisms not Necessarily ActedA. B. Davidson, D. D.Ezekiel 4:1-8
The End ForetoldJohn Skinner, M. A.Ezekiel 4:1-8
The Ministry of SymbolismJ. Parker, D. D.Ezekiel 4:1-8
Vicarious SufferingJ.D. Davies Ezekiel 4:1-8
The Siege of Jerusalem and the Sufferings of the People SymbolizedW. Jones Ezekiel 4:1-17
People
Ezekiel
Places
Jerusalem
Topics
Brick, Draw, Front, Graven, Hast, Inscribe, Jerusalem, Lay, O, Picture, Portray, Pourtray, Tablet, Tile, Town, Trace
Dictionary of Bible Themes
Ezekiel 4:1

     4315   clay
     5574   tablet

Ezekiel 4:1-3

     1449   signs, purposes

Ezekiel 4:1-10

     4404   food

Ezekiel 4:1-17

     1431   prophecy, OT methods

Library
What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the
Leo the Great—Writings of Leo the Great

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

First Ministry in Judæa --John's Second Testimony.
(Judæa and Ænon.) ^D John III. 22-36. ^d 22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in John xi. and Luke xiii.-xviii. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from
J. W. McGarvey—The Four-Fold Gospel

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

Links
Ezekiel 4:1 NIV
Ezekiel 4:1 NLT
Ezekiel 4:1 ESV
Ezekiel 4:1 NASB
Ezekiel 4:1 KJV

Ezekiel 4:1 Commentaries

Bible Hub
Ezekiel 3:27
Top of Page
Top of Page