Ezekiel 4:15
"Look," He replied, "I will let you use cow dung instead of human excrement, and you may bake your bread over that."
Very well, He replied
This phrase indicates God's response to Ezekiel's plea for a concession. The Hebrew word for "replied" is "אָמַר" (amar), which is often used to denote a declaration or a statement of intent. Here, it reflects God's willingness to accommodate Ezekiel's concerns, demonstrating His understanding and compassion. This interaction highlights the relational aspect of God, who listens and responds to the needs of His people, even within the context of judgment and prophetic symbolism.

I will let you use cow dung instead of human excrement
The substitution of cow dung for human excrement is significant. In ancient Near Eastern cultures, using human excrement for fuel was considered unclean and defiling. The Hebrew word for "excrement" is "גֵּלֶל" (gelal), which underscores the impurity associated with it. By allowing the use of cow dung, which was a more common and acceptable fuel source, God is showing mercy and providing a way for Ezekiel to maintain ritual purity. This concession underscores the importance of holiness and the lengths to which God will go to preserve the sanctity of His prophet, even in the midst of a symbolic act meant to convey the severity of Israel's impending judgment.

and you may bake your bread over that
The act of baking bread over dung, even cow dung, serves as a powerful symbol of the dire conditions that would befall Jerusalem during the siege. Bread, a staple of life, represents sustenance and provision. The Hebrew word for "bread" is "לֶחֶם" (lechem), which is often used in Scripture to symbolize God's provision. The use of dung as fuel signifies the scarcity and desperation that would accompany the siege, as traditional fuel sources would be unavailable. This imagery serves as a stark reminder of the consequences of disobedience and the reality of divine judgment. Yet, even in this grim portrayal, there is a glimmer of hope and divine provision, as God allows for a less defiling means to prepare sustenance, pointing to His enduring care for His people even in times of discipline.

Persons / Places / Events
1. Ezekiel
A prophet called by God to deliver His messages to the Israelites during their Babylonian exile. Known for his symbolic and often challenging prophetic acts.

2. God
The sovereign Lord who communicates with Ezekiel, providing instructions and making allowances in response to Ezekiel's concerns.

3. Babylon
The place of exile for the Israelites, where Ezekiel is delivering his prophecies. It represents a place of judgment and purification for the people of Israel.

4. Israelites
The people of God who are in exile due to their disobedience and idolatry. They are the primary audience of Ezekiel's prophecies.

5. Symbolic Act
Ezekiel is instructed to perform a symbolic act of baking bread over cow dung, representing the defilement and hardship the Israelites will face.
Teaching Points
God's Flexibility in Response to Our Concerns
God listens to Ezekiel's concerns about defilement and provides an alternative. This shows that God is compassionate and willing to accommodate our sincere concerns.

Symbolism of Defilement and Purity
The use of cow dung instead of human excrement symbolizes a lesser degree of defilement, yet still represents the impurity and hardship the Israelites will endure. It reminds us of the importance of spiritual purity.

Obedience in Difficult Circumstances
Ezekiel's willingness to perform difficult tasks as commanded by God highlights the importance of obedience, even when it challenges our comfort or understanding.

God's Sovereignty and Judgment
The symbolic act serves as a reminder of God's sovereignty and the reality of His judgment. It calls us to reflect on our own lives and the areas where we may need to repent and seek God's guidance.
Bible Study Questions
1. How does Ezekiel's response to God's command reflect his character and relationship with God?

2. In what ways can we see God's compassion in His response to Ezekiel's concerns about defilement?

3. How does the symbolic act of using cow dung instead of human excrement relate to the broader theme of purity and defilement in the Bible?

4. What lessons can we learn from Ezekiel's obedience in performing difficult tasks, and how can we apply these lessons in our own lives?

5. How do the themes of judgment and hope in Ezekiel's prophecies connect with the message of restoration found in Jeremiah 29?
Connections to Other Scriptures
Leviticus 26
Discusses the consequences of disobedience, including exile and hardship, which parallels the situation of the Israelites in Ezekiel's time.

Jeremiah 29
Offers a message of hope and future restoration for the exiles, providing a broader context for understanding God's plans for Israel despite their current suffering.

Acts 10
Peter's vision of clean and unclean animals, which challenges traditional views of purity, can be related to Ezekiel's struggle with the concept of defilement.
The Siege of Jerusalem and the Sufferings of the People SymbolizedW. Jones Ezekiel 4:1-17
A Symbolic FamineJ.D. Davies Ezekiel 4:9-17
Conformity of Punishment to SinW. Greenhill, M. A.Ezekiel 4:9-17
People
Ezekiel
Places
Jerusalem
Topics
Behold, Bread, Bullock's, Cow, Cow's, Dung, Excrement, Hast, Human, Instead, Man's, Manure, Prepare, Ready, Thereon, Therewith, Waste
Dictionary of Bible Themes
Ezekiel 4:15

     4624   cow

Ezekiel 4:1-17

     1431   prophecy, OT methods

Ezekiel 4:9-15

     5222   baking

Ezekiel 4:12-15

     4639   dung and manure

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

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