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 hardly constitute a normal diet (insufficient grains supplemented with beans to make bread). Rather, as Ezek 4:16 and 5:10 make clear, these are rations in a city under siege. Human waste rendered things unclean (cf. Deut 23:12–14; although animal dung was common fuel), and so Israel would become unclean among the nations where they would eat unclean food (Hos 9:3; cf. Josh 22:19; Amos 7:17). The Lord relented of the indignity regarding human waste and substituted animal waste; but the symbol of siege remained.
5:1–4 a third: In the second symbol act, shaving with a sword, Ezekiel illustrates three destinies of the inhabitants of Jerusalem. During siege, the city experienced unprecedented acts of cannibalism (Ezek 5:10; cf. covenant curse in Lev 26:29; Deut 28:53–57; Lam 2:20). Subsequent burning of hairs tucked in Ezekiel’s garment reinforces the fate of the last third (Ezek 5:12 summarizes with only three groups).
5:7 more unruly than the nations: God’s plan for Israel was that the nation would live in such a manner as to offer light to the nations and so attract them into relationship with the Lord (Deut 4:6–8; Isa 2:1–4; 42:6–7). The irony is that Israel’s behavior showed nothing distinct but in fact surpassed the nations in idolatry, wickedness, and injustice. This lies at the foundation of God’s accusation and judgment and therefore lies at the heart of the message to teach from this passage today.
In the description of judgment in this paragraph, there is a translation difficulty that the teacher might wish to be aware of. The phrase rendered in the NIV, “I will shave,” appears in other translations as “I will withdraw” (ESV; NASB; NET). The word means to “reduce” (Exod 5:8; Deut 4:2), and in contexts of hair it can mean to “shave” (Isa 15:2; Jer 48:37), so the NIV makes good sense in the context of Ezek 5 (cf. NJPS).
5:13 spoken in my zeal: The judgment of God for Israel’s failure to be distinct points to a very important attribute, his jealousy for his people. The word translated “zeal” often denotes the jealousy experienced by someone in an exclusive relationship (Num 5:14; Song 8:6) or passion for the interest of another (2 Kgs 10:16; Ps 69:9). As such, it describes God’s feelings toward the people with whom he is in covenant, both to exclude all rivals (Ezek 8:3–5; 16:38) and to execute his kingdom program on their behalf (Zech 1:14–15; Isa 59:17). In the context of Ezek 5, God’s jealousy results in judgment in order that his people might know his demand of exclusive devotion. In fulfillment of the jealousy promised in Deut 29:20, God will defend the covenant relationship with severe sanctions, alluded to in Ezek 5:14–17 (cf. Lev 26:32–33; Deut 32:22–24).
Theological Bridge to Application
The covenant relationship takes central place in the announcement of judgment in this passage. The covenant will surface again both in contexts of judgment (Ezek 16:61–62; 17:18–19) and restoration (Ezek 34:25; 37:26), especially in the important covenant theme of God’s presence (Ezek 48:35). God has a purpose for Israel, his covenant people (a means of blessing for the nations), and it is the perversion of this kingdom plan that stirs God’s zeal to protect the covenant through judgment. God judges even his covenant people when they fail to fulfill his purposes for them corporately. God’s jealous nature is not of the immature sort that often characterizes human zeal. Rather, his jealousy for his people and his kingdom guards his covenant relationships and his purpose for human history.
Focus of Application
The nation Israel was called into covenant relationship with God to bring the blessings of Abraham to the