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Commentary on Ezekiel 4 verses 9–17
The best exposition of this part of Ezekiel's prediction of Jerusalem's desolation is Jeremiah's lamentation of it, Lam 4:3, Lam 4:4, etc., and Lam 4:10, where he pathetically describes the terrible famine that was in Jerusalem during the siege and the sad effects of it.
I. The prophet here, to affect the people with the foresight of it, must confine himself for 390 days to coarse fare and short commons, and that ill-dressed, for they should want both food and fuel.
1.His meat, for the quality of it, was to be of the worst bread, made of but little wheat and barley, and the rest of beans, and lentiles, and millet, and fitches, such as we feed horses or fatted hogs with, and this mixed, as mill corn, or as that in the beggar's bag, that has a dish full of one sort of corn at one house and of another at another house; of such corn as this must the prophet's bread be made while he underwent the fatigue of lying on his side, and needed something better to support him, Eze 4:9. Note, It is our wisdom not to be too fond of dainties and pleasant bread, because we know not what hard meat we may be tied to, nay, and may be glad of, before we die. The meanest sort of food is better than we deserve, and therefore must not be despised nor wasted, nor must those that use it be looked upon with disdain, because we know not what may be our own lot.
2.For the quantity of it, it was to be of the least that a man could be kept alive with, to signify that the besieged should be reduced to short allowance and should hold out till all the bread in the city was spent, Jer 37:21. The prophet must eat but twenty shekels' weight of bread a day (Eze 4:10), that was about ten ounces; and he must drink but the sixth part of a hin of water, that was half a pint, about eight ounces, Eze 4:11. The stint of the Lessian diet is fourteen ounces of meat and sixteen of drink. The prophet in Babylon had bread enough and to spare, and was by the river side, where there was plenty of water; and yet, that he might confirm his own prediction and be a sign to the children of Israel, God obliges him to live thus sparingly, and he submits to it. Note, God's servants must learn to endure hardness, and to deny themselves the use of lawful delights, when they may thereby serve the glory of God, evidence the sincerity of their faith, and express their sympathy with their brethren in affliction. The body must be kept under and brought into subjection. Nature is content with a little, grace with less, but lust with nothing. It is good to stint ourselves of choice, that we may the better bear it if ever we should come to be stinted by necessity. And in times of public distress and calamity it ill becomes us to make much of ourselves, as those that drank wine in bowls and were not grieved for the affliction of Joseph, Amo 6:4-6.
3.For the dressing of it, he must bake it with a man's dung (Eze 4:12); that must be dried, and serve for fuel to heat his oven with. The thought of it would almost turn one's stomach; yet the coarse bread, thus baked, he must eat as barley-cakes, as freely as if it were the same bread he had been used to. This nauseous piece of cookery he must exercise publicly in their sight, that they might be the more affected with the calamity approaching, which was signified by it, that in the extremity of the famine they should not only have nothing that was dainty, but nothing that was cleanly, about them; they must take up with what they could get. To the hungry soul every bitter thing is sweet. This circumstance of the sign, the baking of his bread with man's dung, the prophet with submission humbly desired might be dispensed with (Eze 4:14); it seemed to have in it something of a ceremonial pollution, for there was a law that man's dung should be covered with earth, that God might see no unclean thing in their camp, Deu 23:13, Deu 23:14. And must he go and gather a thing so offensive, and use it in the dressing of his meat in the sight of the people? "Ah! Lord God," says he, "behold, my soul has not been polluted, and I am afraid lest by this it be polluted." Note, The pollution of the soul by sin is what good people dread more than any thing; and yet sometimes tender consciences fear it without cause, and perplex themselves with scruples about lawful things, as the prophet here, who had not yet learned that it is not that which goes into the mouth that defiles the man, Mat 15:11. But observe he does not plead, "Lord, from my youth I have been brought up delicately and have never been used to any thing but what was clean and nice" (and there were those who were so brought up, who in the siege of Jerusalem did embrace dunghills, Lam 4:5), but that he had been brought up conscientiously, and had never eaten any thing that was forbidden by the law, that died of itself or was torn in pieces; and therefore, "Lord, do not put this upon me now." Thus Peter pleaded (Act 10:14), Lord, I have never eaten any thing that is common or unclean. Note, it will be comfortable to us, when we are reduced to hardships, if our hearts can witness for us that we have always been careful to abstain from sin, even from little sins, and the appearances of evil. Whatever God commands us, we may be sure, is good; but, if we be put upon any thing that we apprehend to be evil, we should argue against it, from this consideration, that hitherto we have preserved our purity - and shall we lose it now? Now, because Ezekiel with a manifest tenderness of conscience made this scruple, God dispensed with him in this matter. Note, Those who have power in their hands should not be rigorous in pressing their commands upon those that are dissatisfied concerning them, yea, though their dissatisfactions be groundless or arising from education and long usage, but should recede from them rather than grieve or offend the weak, or put a stumbling-block before them, in conformity to the example of God's condescension to Ezekiel, though we are sure his authority is incontestable and all his commands are wise and good. God allowed Ezekiel to use cow's dung instead of man's dung, Eze 4:15. This is a tacit reflection upon man, as intimating that he being polluted with sin his filthiness is more nauseous and odious than that of any other creature. How much more abominable and filthy is man! Job 15:16.
II. Now this sign is particularly explained here; it signified,
1.That those who remained in Jerusalem should be brought to extreme misery for want of necessary food. All supplies being cut off by the besiegers, the city would soon find the want of the country, for the king himself is served of the field; and thus the staff of bread would be broken in Jerusalem, Eze 4:16. God would not only take away from the bread its power to nourish, so that they should eat and not be satisfied (Lev 26:26), but would take away the bread itself (Isa 3:1), so that what little remained should be eaten by weight, so much a day, so much a head, that they might have an equal share and might make it last as long as possible. But to what purpose, when they could not make it last always, and the besieged must be tired out before the besiegers? They should eat and drink with care, to make it go as far as might be, and with astonishment, when they saw it almost spent and knew not which way to look for a recruit. They should be astonished one with another; whereas it is ordinarily some alleviation of a calamity to have others share with us in it (Solamen miseris socios habuisse doloris), and some ease to the spirit to complain of the burden, it should be an aggravation of the misery that it was universal, and their complaining to one another should but make them all the more uneasy and increase the astonishment. And the event shall be as bad as their fears; they cannot make it worse than it is, for they shall consume away for their iniquity; multitudes of them shall die of famine, a lingering death, worse than that by the sword (Lam 4:9); they shall dies so as to feel themselves die. And it is sin that brings all this misery upon them: They shall consume away in their iniquity (so it may be read); they shall continue hardened and impenitent, and shall die in their sins, which is more miserable than to die on a dunghill. Now, (1.) Let us see here what woeful work sin makes with a people, and acknowledge the righteousness of God herein. Time was when Jerusalem was filled with the finest of the wheat (Psa 147:14); but now it would be glad of the coarsest, and cannot have it. Fulness of bread, as it was one of Jerusalem's mercies, so it had become one of her sins, Eze 16:49. The plenty was abused to luxury and excess, which were therefore thus justly punished with famine. It is a righteous thing with God to deprive us of those enjoyments which we have made the food and fuel of our lusts. (2.) Let us see what reason we have to bless God for plenty, not only for the fruits of the earth, but for the freedom of commerce, that the husbandman can have money for his bread and the tradesman bread for his money, that there is abundance not only in the field, but in the market, that those who live in cities and great towns, though they sow not, neither do they reap, are yet fed from day to day with food convenient.
2.It signified that those who were carried into captivity should be forced to eat their defiled bread among the Gentiles (Eze 4:13), to eat meat made up by Gentile hands otherwise than according to the law of the Jewish church, which they were always taught to call defiled, and which they would have as great an aversion to as a man would have to bread prepared with dung, that is (as perhaps it may be understood) kneaded and moulded with dung. Daniel and his fellows confined themselves to pulse and water, rather than they would eat the portion of the king's meat assigned them, because they apprehended it would defile them, Dan 1:8. Or they should be forced to eat putrid meat, such as their oppressors would allow them in their slavery, and such as formerly they would have scorned to touch. Because they served not God with cheerfulness in the abundance of all things, God will make them serve their enemies in the want of all things.
(Vrs. 9 ff.) And you will take for yourself wheat, and barley, and beans, and lentils, and millet, and spelt; and you will put them into one vessel, and you will make for yourself breads according to the number of days on which you will sleep on your side: three hundred and ninety days you will eat it. But your food that you will eat will be in the weight of twenty shekels a day: from time to time you will eat it. And you will drink water by measure, the sixth part of a hin; from time to time you will drink it. And you shall eat it as barely bread, and cover it with human excrement in their sight. What vice we have interpreted as, which in Hebrew is called Chasamim (): The Seventy and Theodotion placed ὄλυραν, which some interpret as oats, others as millet. But the first edition of Aquila and Symmachus interpreted it as ζέας, or ζείας: which we call either far or spelt in the native language of Italy and Pannonia. They also added pottery to the vase, but the prophet orders a future famine and demonstrates the shortage of the people of Israel. Just as in a scarcity of all things, different types of food and delicacies are not sought after; but rather how the stomach can be filled: thus the prophet now puts wheat, barley, beans, lentils, millet, and oats into one vessel, and makes three hundred and ninety loaves of bread, which will be eaten each day: these loaves weigh twenty sicles, that is, staters. However, a siclus, that is, a stater, has four drachmas. And eight drachmas make one Latin ounce: so that one loaf of bread is said to have ten ounces, by which the soul is more drawn than sustained. The sterility of food is increased by the sterility of water. For it is commanded to drink the sixth part of the Hebrew measure, which is called hin, each day. Furthermore, two chœnixes Attic make one hin: which we can call two Italian sextarii, so that the hin is the measure of the Jewish sextarius and our military, the sixth part of which makes a third part of the Italian sextarius. Food and drink, according to the famous Speaker, not only give strength but also prevent death. What he says, 'From time to time you will eat or drink,' means from evening to evening, although some may mistakenly understand it as from year to year. And these loaves are made like barley bread made with ashes. And it is said to him, that he cover them with human dung, not for those who will eat them (ignorance is accustomed to temper miseries) but for those who see, and in their eyes, to experience horror before enduring nausea. It is also to be noted that, according to the number of days of the left side, three hundred and ninety sub-cinereous loaves are to be made and eaten each day, and there is to be no mention at all of the forty loaves of the right side; so that the holy Scripture may secretly hint that the punishment of the people who have sinned is not the same if they have knowledge of God and of him who has completely departed from the true religion. Furthermore, we can also say, according to spiritual understanding, that the Jewish people, after offending God, still eat sub-cinereous loaves mixed with wheat, barley, beans, lentils, millet, and oats; of which one is the food of men and the other is the food of animals. For in that which they appear to believe in one God, they have something of grain. But what they deny the Son, they are sustained by the barley of animals and beans, by which the stomach of those who eat is inflated, and the mind is said to be oppressed: so much so that even to Pythagoreans, the food is detestable. Because of lentils, Esau lost his birthright (Gen. 25). Millet is the food of peasants, and of wild animals, and of birds. Oats, or vetches and alsike clover, are the food of dumb animals. But what is written, according to the Septuagint, that Elijah fleeing from Jezebel found bread ὀλυρίτην, made of ashes (3 Kings 19), is a sign of persecution and scarcity. Therefore, he is also fed by the ravens, so that because he did not find food in Israel, he would be nourished by unclean foods from the nations. The law itself, which they read but do not understand, is bread made of ashes and covered with human excrement. Therefore, the apostle Paul also says that he considered the gains of the Law and the observance of the former ceremonies as dung, in order to gain Christ (Philippians 3).
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SUMMARY
Ezekiel 4:10 presents a striking prophetic sign-act in which the prophet Ezekiel is commanded by God to consume a severely limited and meticulously weighed daily ration of food. This stark instruction served as a vivid, tangible prophecy, powerfully prefiguring the extreme famine, scarcity, and profound deprivation that the inhabitants of Jerusalem would inevitably endure during the impending Babylonian siege. It underscored the dire consequences of Israel's persistent rebellion and God's unwavering commitment to execute His righteous judgment upon a disobedient people, demonstrating the agonizing reality of divine discipline through physical suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 4:10 employs several potent literary devices to convey its message with maximum impact. The primary device is Symbolism and Embodied Prophecy, where Ezekiel's physical actions and personal suffering serve as a living, tangible representation of Jerusalem's future plight. The prophet himself becomes a prophetic sign-act, making the abstract concept of divine judgment concrete and visceral for the exiles. The meticulous details of the command—the weighing of food, the specific, meager quantity (twenty shekels), and the daily consumption—create a powerful sense of Realism and Verisimilitude, allowing the audience to vividly imagine the horrors of the siege. The meager amount of food also functions as a form of Understatement or Stark Realism, as it describes a truly desperate situation without exaggeration, making the reality of starvation even more chilling. The repetition of "eat" and the phrase "from time to time" also contribute to the Emphasis on the prolonged, agonizing nature of the famine, reinforcing the message of severe and sustained divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 4:10 stands as a stark testament to God's unwavering holiness and His commitment to covenant fidelity, even when it necessitates severe judgment. The rationing of food, a basic necessity for life, underscores the depth of Israel's rebellion and the dire consequences of their persistent idolatry and disobedience. This prophetic act serves as a powerful reminder that God does not take sin lightly; His warnings are not idle threats but sure pronouncements that will be fulfilled. The suffering of His people, though painful, is a disciplinary measure intended to bring them to repentance and to recognize His ultimate sovereignty and justice. It connects to broader biblical themes of God's righteous judgment, the consequences of sin, and the reality of famine as a divine instrument of discipline, often forewarned in the covenant curses.
REFLECTION AND APPLICATION
Ezekiel 4:10 is a profoundly sobering passage that challenges us to deeply consider the gravity of sin and the unyielding holiness of God. While believers today live under the new covenant of grace, this text still powerfully illustrates the timeless principle that disobedience to God's revealed will has real, often painful, and inevitable consequences. It compels us to reflect on our own lives and communities, prompting us to honestly ask if there are areas where we, individually or corporately, are living in rebellion against God's righteous commands. Furthermore, the passage fosters a profound sense of gratitude for God's daily provision, reminding us not to take our sustenance, whether physical or spiritual, for granted, but to acknowledge Him as the benevolent source of all blessings. It calls us to a deeper, more consistent dependence on Him, recognizing that true life, lasting satisfaction, and spiritual nourishment come not from material abundance or self-reliance, but from walking in humble obedience and intimate fellowship with our Creator.
Questions for Reflection
FAQ
What does "twenty shekels a day" mean in practical terms for sustenance?
Answer: In ancient Israel, a shekel was a unit of weight, roughly equivalent to 11-12 grams. Therefore, twenty shekels would amount to approximately 220-240 grams, or about half a pound, of food per day. This is an extremely meager amount, far below what is needed to sustain an adult's health and energy. For context, a typical adult requires at least 1500-2000 calories daily for basic survival, and 220-240 grams of typical grain-based food would fall significantly short of this, leading to severe malnutrition, weakness, and eventual starvation. The phrase vividly underscores the dire famine and the desperate, meticulous rationing that would occur during the siege of Jerusalem, where every morsel was precious and consumed with agonizing care.
Why did God command Ezekiel to perform such a strange and difficult symbolic act?
Answer: God commanded Ezekiel to perform these symbolic actions, often referred to as "sign-acts" or "embodied prophecies," for several crucial and interconnected reasons. First, they were designed to vividly and viscerally communicate the certainty and severity of God's impending judgment on Jerusalem. The exiled Israelites were often in denial about Jerusalem's fate, clinging to false hopes of divine protection and a swift return. Ezekiel's personal suffering and deprivation served as a living parable, making the message undeniable and deeply impactful, shattering their illusions. Second, these acts demonstrated God's absolute sovereignty and precision in judgment; even the agonizing details of the coming famine were part of His ordained plan. Third, it underscored the profound seriousness of Israel's sin and their covenant unfaithfulness, showing that God's holiness required a decisive response to their persistent idolatry, injustice, and rebellion, as explicitly forewarned in passages like Leviticus 26 and Deuteronomy 28.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 4:10 vividly portrays the devastating consequences of sin and the severity of divine judgment under the Old Covenant, it ultimately points us to the profound spiritual provision and boundless grace found in Jesus Christ. The physical hunger and scarcity experienced by Ezekiel, foreshadowing Jerusalem's plight, stand in stark contrast to the spiritual abundance offered through Jesus. Where the Israelites faced a broken "staff of bread" due to their covenant disobedience, Jesus triumphantly declares Himself to be the "Bread of Life" (John 6:35), providing eternal sustenance that satisfies the deepest human longings and ensures that "whoever comes to me shall not hunger, and whoever believes in me shall never thirst." The curse of famine and scarcity, a direct consequence of the Mosaic covenant's brokenness, is overcome by Christ, who "redeemed us from the curse of the law, having become a curse for us" (Galatians 3:13). We are powerfully reminded that "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matthew 4:4), finding true and everlasting spiritual nourishment in Him. Thus, Ezekiel's meager ration ultimately directs our gaze to the boundless, unmerited grace and complete provision found in Jesus, who satisfies our hunger and thirst for righteousness, offering a spiritual feast of life where there was once only the threat of starvation and death.