127. Internal Meaning of Ezekiel, Chapter 4
Representation of the perverted church in the church. (2)
1-2 He should represent the falsities of the church, and the church besieged by them. (2)
3 He should represent the hardness of their heart, from which it is that they have no fear; (2)
4-8 he should also represent the church besieged by falsities of evil and evils of falsity. (2)
9-16 He should represent the falsification and adulteration of the sense of the letter of the Word, (2)
4
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity.
5
For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel.
6
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.
7
Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it.
8
And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.
16. Without the spiritual sense no one would know why the prophet Jeremiah was commanded to buy himself a sash and put it around his waist, not to drag it through water, and to hide it in a hole in the rock by the Euphrates (Jeremiah 13:1-7).
Or why the prophet Isaiah was commanded to loose the sackcloth from upon his loins and put off the sandals upon his feet, and to go naked and barefoot three years (Isaiah 20:2-3).
Or why the prophet Ezekiel was commanded to pass a razor over his head and his beard, and then to divide the hair, burn a third part in the midst of the city, strike a third part with a sword, and scatter a third part in the wind, and to bind a few of the hairs in the edges of his garment, and finally throw them into the midst of the fire (Ezekiel 5:1-4).
Or why the same prophet was commanded to lie three hundred and ninety days on his left side and forty days on his right side, and to make himself bread of wheat, barley, millet and spelt mixed with cow dung and eat it; and in the meantime to put up a wall and a mound against Jerusalem and lay siege to it (Ezekiel 4:1-15).
Or why the prophet Hosea was twice commanded to take to himself a harlot as a wife (Hosea 1:2-9, 3:2-3).
And many other passages of a similar kind.
[2] Furthermore, without the spiritual sense, who would know the symbolic meanings of everything connected with the Tabernacle, such as the ark, the mercy seat, the cherubim, the lampstand, the altar of incense, the showbread upon the table, and the Tabernacle’s veils and curtains?
Without the spiritual sense, who would know the symbolic meanings of Aaron’s holy vestments — of his tunic, robe, ephod, urim and thummim, turban, and more?
Without the spiritual sense, who would know the symbolic meanings of all the commandments regarding the whole burnt offerings, other burnt offerings, grain offerings, and drink offerings? Or regarding the sabbaths and feasts?
The truth is that not the least of these particulars was commanded that did not symbolize something having to do with the Lord, heaven and the church.
It may be plainly seen from these few examples that there is a spiritual meaning present in each and every constituent of the Word.
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