14<\/strong>. abominable flesh<\/em> ] This word “abomination” is applied to the sacrificial flesh kept over till the third day (Lev 7:18<\/span>; Lev 19:7<\/span>), and in Isa 65:4<\/span> broth of “abominations” is coupled with swine’s flesh. The meaning seems to be “carrion.” The word occurs only these four times.<\/p>\n Abominable flesh – <\/B>Flesh that had become corrupt and foul by overkeeping. Compare Lev 19:7<\/span>.<\/P><\/p>\n Verse 14<\/span>. My soul hath not been polluted<\/B><\/I>] There is a remarkable similarity between this expostulation of the prophet and that of St. Peter, Ac 10:14<\/span>.<\/P> <\/p>\n Ah Lord God he deprecateth this, and entreats it may not be enjoined him. He proposeth his legal purity, as one argument; in obedience to ceremonial precepts, he had kept himself clean, and now prays that he may not have his obedience tried by enjoining to eat what is abominable. <\/P> From my youth up; he took early care of this, and had persevered to this age; therefore prays mitigation, and some change in his diet or dressing of it. <\/P> That which dieth of itself; forbidden as polluted, Exo 22:31<\/span>; Lev 17:15<\/span>; Eze 44:31<\/span>. <\/P> Torn in pieces; forbidden by the law also, as Exo 22:31<\/span>. <\/P> <\/p>\n 14.<\/B> Ezekiel, as a priest, hadbeen accustomed to the strictest abstinence from everything legallyimpure. Peter felt the same scruple at a similar command (Ac10:14<\/span>; compare Isa 65:4<\/span>).Positive precepts,<\/I> being dependent on a particular command canbe set aside at the will of the divine ruler; but moral precepts<\/I>are everlasting in their obligation because God cannot beinconsistent with His unchanging moral nature. <\/P> abominable flesh<\/B>literally,”flesh that stank from putridity.” Flesh of animals threedays killed was prohibited (Lev 7:17<\/span>;Lev 7:18<\/span>; Lev 19:6<\/span>;Lev 19:7<\/span>).<\/P><\/p>\n Then said I, ah, Lord God<\/strong>!…. The interjection “ah” is expressive of sighing and groaning, as Jarchi; or of deprecation, as the Targum, which paraphrases it,<\/p>\n “”and I said”, receive my prayer, O Lord God:”<\/p>\n behold, my soul hath not been polluted<\/strong>; not meaning that his soul had not been polluted with sin, or with an evil thought, as Kimchi interprets it; but by his soul he means the inward part of his body, his stomach and belly; which had not been defiled by taking in meats which were unclean by the law, as follows:<\/p>\n for from my youth up, even till now, have I not eaten of that which dieth of itself, or is torn in pieces<\/strong>; these were forbidden to be eaten by the law; and such that did were defiled, and obliged to bathing in water, Le 17:15<\/span>; and from those the priests more especially were careful to abstain, as Kimchi observes; and such an one was the prophet; see Ac 10:14<\/span>;<\/p>\n neither came there abominable flesh into my mouth<\/strong>; corrupt or, putrefied, or whatsoever was unclean by law, as swine’s flesh, or any other. The argument is, that since he had never eaten of anything forbidden by the law of God, he could by no means think of eating that which was abhorrent to nature; as bread baked with men’s dung was.<\/p>\n The Prophet here inserts the answer which he received to his request that God would relax his severe command: for it was abominable to eat flesh cooked with human dung, not only on account of the stench, but because religion forbade it: though the Prophet did not regard the taste of his palate, but objects that it was not lawful for him, and relates how anxiously he had abstained during his whole life from all polluted food. For if he had formerly dared to feed promiscuously on all sorts of food, he could not pray against it as he now does, that he should not be compelled to eat polluted bread: but he shows here that he had abstained throughout his whole life from all polluted food. My soul, says he, never was polluted: for soul is often put for the belly: then never have I tasted of a carcass, or of what has been torn in pieces By the figure a part put for the whole, he intends all unclean meats, which were unlawful food, according to the commandments of the law. (Lev 9:0<\/span>.) For because a carcass is mixed with blood, God forbade them to touch the flesh of an animal which died by itself, because it had not been strangled, then if a wild beast should tear a sheep or an ox, that cruelty ought to be detestable to men. Since, therefore, both a carcass and torn and lacerated flesh are unclean food, the Prophet here says, that from his childhood even to that time he had kept the commands of God with his utmost endeavors: hence he obtains, as I have said, some mitigation. Yet he is compelled to eat his flesh cooked with the dung of oxen. This was done by vision, as I said yesterday: but meanwhile God did not change what he had determined concerning the people: viz. that they should eat their bread polluted among the Gentiles. For a cake cooked in the dung of oxen was unclean according to the Law. Hence God shows his own decree was fixed that the Israelites should be mingled among the Gentiles, so that they should contract pollution from their filth. It follows — <\/p>\n 14, 15<\/strong>. <\/strong> Ezekiel, a priest, was well acquainted with the Levitical legislation (Lev 17:15<\/span>; Lev 22:8<\/span>), and had been an ardent keeper of the law (Lev 7:18<\/span>; Lev 7:24<\/span>; Lev 11:39-40<\/span>; Lev 19:7<\/span>). When he heard this commandment to defile himself he burst out with a pathetic appeal for mercy, and because his conscience would have been defiled by eating (Eze 4:14<\/span>), the Lord heard him and changed the most objectionable requirement. <\/p>\n Abominable flesh <\/strong> This may mean spoiled flesh (Lev 19:7<\/span>), or other unclean meats (Deu 14:3-21<\/span>), or possibly flesh offered to idols (Acts 15<\/span>; 1 Corinthians 7<\/span>).<\/p>\n ‘Then said I, “Ah, Lord Yahweh. Behold my life has not been polluted, for from my youth up, even until now, I have not eaten of what dies of itself, or is torn of beasts, nor came there any abominable flesh into my mouth.” ’<\/p>\n Ezekiel had borne much without protest, but he was so appalled at the thought of using human excrement that he made his first protest to God. He pointed out the great care he had taken from childhood to keep himself ritually clean. He had not eaten meat from an animal that died naturally, nor from an animal that was killed by wild beasts (Exo 22:31<\/span>; Lev 11:39<\/span>; Lev 17:15<\/span>; Lev 22:8<\/span>; Deu 14:21<\/span>). Nor had he eaten ‘abominable flesh’ (Isa 65:4<\/span>; Lev 7:18<\/span>; Lev 11:4-8<\/span>; Lev 11:10-20<\/span>; Lev 11:23-31<\/span>; Lev 11:41<\/span>). He was horrified to think that now his body should be tainted by something ‘unclean’. This brings out how dedicated a man Ezekiel had always been, scrupulous in his dealings with things pertaining to God. And God graciously conceded to his position. He was thoughtful concerning the feelings of His servant.<\/p>\n Eze 4:14<\/span><\/em><\/strong>. <\/strong>Abominable flesh<\/em><\/strong><\/strong> This probably means whatever was unclean and particularly forbidden by the Mosaic law. See Lev 7:18<\/span>; Lev 19:7<\/span>. Isa 65:4<\/span>. <\/p>\n REFLECTIONS.<\/strong>1st, Whether the transactions mentioned in this chapter were done in reality or in vision only is disputed (see the Critical Annotations). It is contended by some against the reality, that the position, without a miracle, could not be kept so long, and that the prophet is spoken of as sitting in his house before the expiration of the days. Compare ch. Eze 1:1-2<\/span> Eze 8:1<\/span>. And as for the bread which the prophet is commanded to eat, it seems a severity to which he would scarcely be called. Others, and those too of greatest weight, support the reality of the transaction: the things are spoken of as facts; by these he was to prophesy, when his lips were silent; he was to do this in the sight of the people. His situation or disagreeable diet being enjoined of God for purposes of his glory, he would be comfortably supported under it; and that he really used the bread spoken of, Eze 4:9<\/span>, his prayer, Eze 4:14<\/span>, strongly implies. <\/p>\n 1. On a tile he is commanded to pourtray the siege of Jerusalem, surrounded with mounts, bulwarks, and battering rams; and the iron pan set between him and the city, against which, as the representative of the Chaldean army, he lays siege, signifies the strength of their works as a wall of iron compassing the city, and the safety in which the besiegers lay, being thus covered; and their fixed resolution to carry the place is implied by the prophet’s face set against Jerusalem, and his arm made bare. 3. Bound thus by the divine order as Ezekiel was, so should the Chaldean army be, nor stir from the place till they had carried it; and the three hundred and ninety days, during which the prophet lay on his side, may signify the duration of the siege; for though it continued seventeen months in all, 2Ki 25:1-4<\/span> yet if the interruption given to it by the Egyptians, Jer 37:5<\/span> be deducted, the close siege might not last more than those days. <\/p>\n 4. In this way Ezekiel must prophesy, not in words, but by works, which speak strongest, and would leave them inexcusable if they refused to pay attention to them. 2. He is to be very sparing of this vile food, eating his bread by weight, and drinking water by measure, allowed barely a sufficiency to keep him alive; a token of their great straits, and their obstinacy to hold out to the very last morsel, Jer 37:21<\/span>. Note; <\/em>When God’s glory requires it of us, we must not hesitate to endure any hardship, and deny ourselves the lawful comforts of life. <\/p>\n 3. He is to bake his bread with human ordure dried, in the sight of the people, that they might be affected with the grievousness of the famine, where fuel as well as food would be wanting, and no distinction be made between clean and unclean. The prophet makes no objection to the wretchedness of the food; but, apprehending that ceremonial defilement would thence accrue to him, from every kind of which, as a priest, he had ever carefully abstained, he prays, if God pleases, for some mitigation in this point; and the Lord permits him to use cow’s dung instead of man’s. Note; <\/em>(1.) The fear of sin affects the gracious soul more than any thing beside. (2.) God’s condescension to the scruples of Ezekiel should teach us to use the like tenderness towards our brethren, and not to grieve their weak consciences. <\/p>\n 4. The intention of God’s orders to Ezekiel is explained. He, is a sign to the people. So sore shall be the famine during the siege of Jerusalem, that the little bread which remained should be used with the strictest care, <\/em>in order to enable them the longer to hold out; yet, with astonishment <\/em>they will find all their measures broken, their resistance fruitless, and their affairs growing each day more desperate, consuming away for their iniquity, <\/em>and astonished one with another, <\/em>unable to relieve or help each other, and shocked to behold the dire effects of famine, fatigue, and sickness, which made the besieged appear rather as spectres than men. And at last, delivered into the hands of the heathen, they should be compelled to eat the defiled bread of the Gentiles, as loathsome as the cakes which the prophet baked. Such are the sad effects of sin; and abused plenty thus justly ends in pining want. <\/p>\n Eze 4:14 Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.<\/p>\n Ver. 14. Ah Lord God! behold, my soul hath not been polluted.<\/strong> ] Neither had it been here by eating suchlike bread, because God bade him do it, and his command legitimateth anything. But a good soul feareth and deprecateth all kind of pollution: “Keep thyself pure”; 1Ti 5:22 “Abstain from all appearance of evil.” 1Th 5:22 The prophet in this prayer of his is very pathetic, Ah Domine Iehovi:<\/em> not Iehova,<\/em> but Iehovi.<\/em> See the similar passage in Gen 15:2<\/span> ; Gen 15:8 Deu 3:24<\/span> ; Deu 9:26<\/span> . <\/p>\n <\/p>\n For from my youth up.<\/strong> ] Let us be as careful of spiritual uncleanness; sin is the devil’s excrement, the corruption of a dead soul. a<\/em> Constantinus Copronymus is reported to have delighted in stench and filth. The panther preferreth man’s dung before any meat; so do many feed greedily on sin’s murdering morsels. <\/p>\n<\/p>\n a<\/em> Polan.<\/p>\n Lord GOD. Hebrew. Adonai Jehovah. See App-4. <\/p>\n soul. Hebrew. nephesh. App-13. <\/p>\n that which dieth of itself. Reference to Pentateuch (Exo 22:31. Lev 11:39, Lev 11:40; Lev 17:5). App-92. <\/p>\n abominable flesh. Reference to Pentateuch (Lev 7:18; Lev 19:7). Elsewhere, only in Isa 65:3. App-92. <\/p>\n Ah: Eze 9:8, Eze 20:49, Jer 1:6 <\/p>\n my soul: Act 10:14 <\/p>\n have I: Exo 22:31, Lev 11:39, Lev 11:40, Lev 17:15 <\/p>\n abominable: Lev 19:7, Deu 14:3, Isa 65:4, Isa 66:17 <\/p>\n Reciprocal: Exo 22:13 – torn in pieces Lev 7:21 – abominable Lev 7:24 – beast Lev 11:2 – General Deu 14:21 – any thing Job 6:7 – as my sorrowful meat Dan 1:8 – defile Mal 1:13 – torn Mat 14:20 – were Act 15:20 – things Col 2:16 – in meat Heb 9:10 – in meats<\/p>\n Eze 4:14-15. Then said I, Ah, Lord God, &c. He deprecates this, and entreats it may not be enjoined him. Behold, my soul hath not been polluted I have always carefully observed the distinction between meats clean and unclean: I beseech thee, command me not now to eat any thing so contrary to my former practice. Neither came their abominable flesh into my mouth The Hebrew word, , abominable, is used of such meats as were forbidden by the law, as the learned reader may see, Lev 7:18; Lev 19:7; Isa 65:4. Then he said, Lo, I have given thee cows dung, &c. This indicated, that even the pious would suffer greatly during the siege of Jerusalem; and that all the circumstances of things would admit of, would be a very small distinction between them and the wicked; for Ezekiel, Gods prophet, could only obtain the exchange of a somewhat less offensive kind of fuel for one extremely offensive.<\/p>\n 4:14 Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither hath {l} abominable flesh come into my mouth.<\/p>\n (l) Much less such vile corruption.<\/p>\n Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth. 14. abominable flesh ] This word “abomination” is applied to the … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 4:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20554","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20554","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20554"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20554\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20554"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20554"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20554"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
2. He is ordered to lie on his left side three hundred and ninety days, and forty days on his right; or to accomplish the number of three hundred and ninety days for Israel, with forty for Judah, bearing their iniquity, <\/em>the punishment of it, a day for a year.<\/em> <\/p>\n
2nd, To affect their minds with the terribleness of the famine, which would be the consequence of the siege, the prophet, during the three hundred and ninety days, must use the most wretched provision, and in the most scanty measure.
1. His bread is ordered him of the vilest sort, beans, lentils, millet, fitches, <\/em>mixed with wheat and barley. <\/em>To such distress would they be reduced, that the very provender for their cattle would be greedily devoured. They who now live luxuriously know not what straits they may be driven to ere they die. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"