Verse-by-Verse Bible Commentary
Ezekiel 5:2

Clarke's Commentary

Verse Ezekiel 5:2. Ezekiel 5:1.

Bridgeway Bible Commentary

Jerusalem destroyed (5:1-17)

The last of this group of four acted parables was again concerned with the siege of Jerusalem. It dealt more specifically with the dreadful fate that awaited the citizens.
Ezekiel shaved his hair, weighed it, then divided it into three equal parts. One part he burnt on his model city (the brick), symbolizing the death of one third of the city’s people through famine and disease. The second part he scattered around the model city, then chopped up the hair with a sword, symbolizing the slaughter of many in fighting around the city. The third portion he scattered to the wind, symbolizing those who would be taken captive to Babylon or otherwise scattered among the nations. Many of those who attempted to flee the city would be ruthlessly killed by the enemy (5:1-2; see v. 12).
In a symbolic expression of hope, Ezekiel then picked up a few of the scattered hairs and put them in his clothing, indicating that a remnant would be saved. But even some of these would perish (3-4).
Jerusalem was the centre of God’s chosen nation, but its people had behaved worse than the people of heathen nations round about (5-6). God would therefore punish Jerusalem with a terrible judgment (7-9). Starvation during the siege would make the people so desperate for food that some would kill their children and eat them. They would experience the horrors of famine, disease, slaughter and captivity that Ezekiel had pictured (10-12). God would act as he saw fit. His judgment would be a punishment on Jerusalem and a warning to other nations (13-17).

Coffman's Commentaries on the Bible

“And thou, son of man, take thee a sharp sword; as a barber’s razor shalt thou take it unto thee, and shall cause it to pass upon thy head and upon thy beard: then take thee balances to weigh and divide the hair. A third part shalt thou burn in the fire in the midst of the city, when the days of the siege are fulfilled; and thou shalt take a third part and smite with the sword round about it; and a third part shalt thou scatter to the wind, and I will draw out a sword after them. And shall take thereof a few in number and bind them in thy skirts. And of these again shalt thou take, and cast them into the midst of the fire; therefore shall a fire come forth into all the house of Israel.”

As regarded the destiny of Jerusalem, the symbols introduced here were extremely distressing. The sword stood for the armed might of Babylon. The shaving of the head stood for humiliation, mourning, disaster, the loss of sanctity, catastrophe. The balances were a symbol of the justice and righteousness of God and the equity of his judgments. Ezekiel’s head represented Jerusalem; the hair represented the population of it, the glory, and honor, and ability of the city. These were all to disappear in the destruction.

The various uses of the three-thirds of the hair, only a part of the last third being accorded a special treatment, indicated the various ways in which the population of Jerusalem would be killed. The burning in the midst of the city refers to their death by famine and pestilence; the smiting of a third of it with the sword “round about the city” represents those who would fall to the sword of Babylon; and the scattering of a third of it to the winds represented the scattering of the Israelites among all nations.

Apparently the mandate to smite some of the hair “round about the city” refers to his smiting of it symbolically around the tile that had the map of Jerusalem engraved upon it.

“And thou shalt take thereof a few in number, and bind them in thy skirts” Yes indeed, right here is that same glorious doctrine of the righteous remnant so prominent in the works of Isaiah and Jeremiah. “There are some who deny the doctrine of the remnant is in Ezekiel, but that view is untenable in the light of this verse 3.”Charles Lee Feinberg in Ezekiel (Moody Press), p. 35. It is clear enough here that the small portion of that final third which was bound in the skirts of God’s prophet was an eloquent testimony that not all of Israel would be destroyed.

“And of these again shalt thou take and cast them… into the fire” This shows that not all of the “righteous remnant” would escape the disasters to fall upon the Whole nation. Even from them also there would be those who fell away.

Having in these dramatic pictures foretold the terrible destruction of Jerusalem, Ezekiel in the following paragraph explained the necessity for the coming judgment.

Barnes' Notes on the Whole Bible

“The third part burnt in the midst of the city” represents those who perished within the city during the siege; “the third part smitten about it” (the city) “with” the sword, those who were killed about the city during the same period: “the third part scattered to the wind” those who after the siege were dispersed in foreign lands.

In the midst of the city - The prophet is in exile, and is to do this in the midst of Jerusalem. His action being ideal is fitly assigned to the place which the prophecy concerns.

When the days of the siege are fulfilled - i. e., “when the days of the figurative representation of the siege are fulfilled.”

Smith's Bible Commentary

Chapter 5

Now the fourth thing that he uses as an illustration.

Take a sharp knife, sharpen it like a barber's razor, and cause it to pass upon your head and upon your beard ( Ezekiel 5:1 ).

Shave your head and your beard. He must surely have been a colorful sight there to these people. No doubt they took notice. They would have a hard time not observing.

then take balances to weigh, and divide your hair. And you shall burn with fire a third part in the middle of the city, when the days of the siege are fulfilled: and you shall take a third part, and cut it [chop it up] with a knife: and a third part you're to scatter in the wind; and I will draw out a sword after them. And thou shalt take thereof a few [a few of these hairs]in number, and bind them in your skirts. Then take those again, and cast them [those that you bound in your skirt] in the midst of the fire; for thereof shall a fire come forth unto all the house of Israel. Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her. And she hath changed my judgments into wickedness ( Ezekiel 5:1-6 )

They've taken the judgments of God, the law of God, and they've turned it into wickedness. Look at our nation today, how we have taken the laws of God and turned them into wickedness. How that the laws today are supporting wickedness. It's exactly what they had done. God's judgment is coming forth upon them. God's judgment will surely come upon our land just as sure as God's judgment came upon Israel. God's judgment is coming upon our land because of taking the laws and making them support evil, wickedness.

and they have done so more than all of the nations, and my statutes they've changed more than all of the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them. Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that are round about you, you've not walked in my statutes, neither have you kept my judgments, neither have you done according to the judgments of the nations that are round about you; Therefore thus saith the Lord GOD; Behold, I, even I, am against thee, and I will execute judgments in the midst of thee in the sight of all the nations. And I will do in thee that which I have not done, and whereunto I will not do anymore the like, because of all your abominations ( Ezekiel 5:6-9 ).

I'm going to do something to you like I've never done before, but it's because of the abominations.

Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee ( Ezekiel 5:10 ),

They'll cannibalize each other before the whole thing is over.

the whole remnant of thee will I scatter into all the winds. Wherefore, as I live, saith the Lord GOD; Surely, because you have defiled my sanctuary with all of the detestable things, and with all your abominations, therefore will I diminish thee; neither shall my eyes spare, neither will I have any pity. A third part of thee ( Ezekiel 5:10-12 )

Now here's the hair divided into three parts, a third part is burned.

So a third part of thee will be consumed by the pestilence [the burning pestilence], and the famine within the city ( Ezekiel 5:12 ):

Before Babylon conquers the city, a third part of the people will have already died because of the disease and the famine that exists within Jerusalem.

and then a third part of them will be destroyed by the sword ( Ezekiel 5:12 )

When the Babylonian army comes in, another third part of them will be wiped out with the sword, and then the remaining third part will be scattered around, but God will bring the sword after them. And they will be destroyed. But there will be a small remnant that God will preserve and out of that small remnant, God will start over and He will ultimately bring them back into the land.

Thus my anger be accomplished, I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury upon them. Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by ( Ezekiel 5:13-14 ).

Speaking against Jerusalem.

So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken it ( Ezekiel 5:15 ).

So the judgment of God upon them would be for instruction to these nations as they are astonished at what God has done.

And when I shall send upon them the evil arrows of my famine, which shall be for their destruction, which I will send to destroy you: and will increase the famine upon you, and break your staff of bread: So will I send upon you famine, and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it ( Ezekiel 5:16-17 ).

So God speaks of the judgment that is going to come, warning the people, "Hey, don't think that Jerusalem is going to conquer. Don't think that you're going to be delivered soon." God's judgment is not yet complete. He is going to bring utter devastation unto the city of Jerusalem. It's to be destroyed, those that remain there to the present time, a third of them will be killed with the famine, a third will be destroyed by the sword, the third that escape will also be destroyed, for He'll send out a sword against them.

And so then he makes a prophecy as we move on against the mountains of Israel. Now as we get to chapter 34, again, a prophecy to the mountains of Israel, but in chapter 34, it's God beginning His work of restoration. Remember the devastation is going to come, but after the devastation in time to come, God is going to restore. And so we are living in those days now, when God has begun His work of restoration. And as you read the thirty-fourth chapter and read of what God is going to do, "cause the mountains" --he's speaking here of the curses that are going to come upon the mountains because they've built altars upon them. They're going to be barren and so forth, and thus they were for centuries, for millenniums. But then in chapter 34, the prophecies again to the mountains and the restoration, and God is going to put trees on them and there'll be vineyards on them and so forth. And you go to Israel today, you can see the fulfillment of chapter 34 as God has begun His work of restoration in the land.

So the book of Ezekiel is exciting, because it tells, you know, of the judgment, which did come, but it also tells of the future restoration, which is happening today. And so the book of Ezekiel goes from the past history, but it will come right up to current events and then it'll go on into the future and gets ahead of us, even from where we are at this point. And so, you're going to find it an extremely fascinating book as we go through it.

Father, we thank You for Thy Word. Oh, God help us that we might devour Thy Word. That it might become a part of our lives. That we'll be able, then Lord, to speak Thy Word even as You have commanded us. In Jesus' name. Amen.

May the Lord bless and keep you through the week. And may you live after the Spirit, walk after the Spirit, follow after the Spirit, be filled with the Spirit. For as many as are led by the Spirit of God, they are the sons of God. Therefore, let a man examine himself, for if we will judge ourselves, then we will not be judged of God. For I speak to you in the name of the Lord, if you are living and walking after the flesh and indulging in the areas and the things of the flesh, God will bring you into judgment. It will destroy you. You need to walk after the Spirit and may God guide and help you. In Jesus' name. "

Dr. Constable's Expository Notes

The prophet was to shave the hair of his head and beard with a sword symbolizing the defilement and humiliation that would come on Jerusalem because of her sin. Shaving the head and beard was forbidden for Israelites in their law (Deuteronomy 14:1). It was a pagan practice that expressed great grief and humiliation (cf. Ezekiel 9:3; Ezekiel 27:31; 2 Samuel 10:4-5; Isaiah 15:2; Isaiah 22:12; Jeremiah 16:6; Jeremiah 41:5-6; Jeremiah 48:37; Amos 8:10). If an Israelite priest shaved his head, he was defiled and no longer holy to the Lord (Leviticus 21:5-6). Thus Ezekiel’s action pictured the unclean condition of Israel before the Lord as well as its removal in judgment by Babylon’s king (cf. Isaiah 7:20).

Then Ezekiel was to divide his cut hair using a scale to measure it in three equal piles. Weighing symbolized discriminating evaluation and impending judgment (cf. Proverbs 21:2; Jeremiah 15:2; Daniel 5:27). When the days of the siege were over, after 430 days (Ezekiel 4:5-6), he was to burn one-third of the hair in the center of the model of Jerusalem that he had built with the brick (Ezekiel 4:1). He should chop up another third of the hair with his sword outside the model city. The remaining third he was to throw up into the air so the wind would blow it away. This represented the fate of the Jews in Jerusalem during the siege. One third would die in the burning and destruction of the city (cf. 2 Kings 25:9), another third would die at the hand of the Babylonian soldiers outside the city (cf. 2 Kings 25:18-21; 2 Chronicles 36:17), and one third would go into captivity (cf. 2 Kings 25:11; 2 Kings 25:21) driven by soldiers that Yahweh would send after them.

Dr. Constable's Expository Notes

The hair 5:1-4

Ezekiel was also to do something else during the time he was dramatizing the siege of Jerusalem with his model (ch. 4).

"After Ezekiel represented the fact of the siege (first sign [Ezekiel 4:1-3]), the length of the siege (second sign [Ezekiel 4:4-8]), and its severity (third sign [Ezekiel 4:9-17]), he demonstrated the results of the siege (fourth sign [Ezekiel 5:1-4])." [Note: Dyer, "Ezekiel," p. 1236.]

Gill's Exposition of the Whole Bible

Thou, shall burn with fire a third part in the midst of the city,.... Of Jerusalem, as portrayed upon the tile, Ezekiel 4:1; or the prophet was now in Chaldea. The burning of the third part of the hair with fire denotes such who were destroyed by the pestilence and famine during the siege; see Lamentations 5:10; or it denotes the burning of the city itself, when the siege was over; since it follows:

when the days of the siege are fulfilled; for, when it was taken, it was burnt with fire, Jeremiah 52:13;

and thou shall take a third part, [and] smite about it with a knife; which designs those that fled out of the city whim it was broken up, and were pursued after, and overtook by the Chaldean army, and cut off by the sword, Jeremiah 52:7;

and a third part thou shall scatter in the wind; which intends those that fled, and were dispersed into several countries, as Moab, Ammon, and especially Egypt, whither many went along with Johanan the son of Kareah, Jeremiah 43:5;

and I will draw out a sword after them; and destroy them; which, as it was threatened, Jeremiah 42:16; so it was accomplished when Egypt was subdued by Nebuchadnezzar. The Septuagint and Arabic versions, in every clause, read a "fourth part", instead of a "third"; but wrongly.

Henry's Complete Commentary on the Bible

      1 And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair.   2 Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.   3 Thou shalt also take thereof a few in number, and bind them in thy skirts.   4 Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel.

      We have here the sign by which the utter destruction of Jerusalem is set forth; and here, as before, the prophet is himself the sign, that the people might see how much he affected himself with, and interested himself in, the case of Jerusalem, and how it lay to his heart, even when he foretold the desolations of it. He was so much concerned about it as to take what was done to it as done to himself, so far was he from desiring the woeful day.

      I. He must shave off the hair of his head and beard (Ezekiel 5:1; Ezekiel 5:1), which signified God's utter rejecting and abandoning that people, as a useless worthless generation, such as could well be spared, nay, such as it would be his honour to part with; his judgments, and all the instruments he made use of in cutting them off, were this sharp knife and this razor, that were proper to be made use of, and would do execution. Jerusalem had been the head, but, having degenerated, had become as the hair, which, when it grows thick and long, is but a burden which a man wishes to get clear of, as God of the sinners in Zion. Ah! I will ease me of my adversaries,Isaiah 1:24. Ezekiel must not cut off that hair only which was superfluous, but cut it all off, denoting the full end that God would make of Jerusalem. The hair that would not be trimmed and kept neat and clean by the admonitions of the prophets must be all shaved off by utter destruction. Those will be ruined that will not be reformed.

      II. He must weigh the hair and divide it into three parts. This intimates the very exact directing of God's judgments according to equity (by him men and their actions are weighed in the unerring balance of truth and righteousness) and the proportion which divine justice observes in punishing some by one judgment and others by another; one way or other, they shall all be met with. Some make the shaving of the hair to denote the loss of their liberty and of their honour: it was looked upon as a mark of ignominy, as in the disgrace Hanun put on David's ambassadors. It denotes also the loss of their joy, for they shaved their heads upon occasion of great mourning; I may add the loss of their Nazariteship, for the shaving of the head was a period to that vow (Numbers 6:18), and Jerusalem was now no longer looked upon as a holy city.

      III. He must dispose of the hair so that it might all be destroyed or dispersed, Ezekiel 5:2; Ezekiel 5:2. 1. One third part must be burnt in the midst of the city, denoting the multitudes that should perish by famine and pestilence, and perhaps many in the conflagration of the city, when the days of the siege were fulfilled. Or the laying of that glorious city in ashes might well be looked upon as a third part of the destruction threatened. 2. Another third part was to be cut in pieces with a knife, representing the many who, during the siege, were slain by the sword, in their sallies out upon the besiegers, and especially when the city was taken by storm, the Chaldeans being then most furious and the Jews most feeble. 3. Another third part was to be scattered in the wind, denoting the carrying away of some into the land of the conqueror and the flight of others into the neighbouring countries for shelter; so that they were hurried, some one way and some another, like loose hairs in the wind. But, lest they should think that this dispersion would be their escape, God adds, I will draw out a sword after them, so that wherever they go evil shall pursue them. Note, God has variety of judgments wherewith to accomplish the destruction of a sinful people and to make an end when he begins.

      IV. He must preserve a small quantity of the third sort that were to be scattered in the wind, and bind them in his skirts, as one would bind that which he is very mindful and careful of, Ezekiel 5:3; Ezekiel 5:3. This signified perhaps that little handful of people which were left under the government of Gedaliah, who, it was hoped, would keep possession of the land when the body of the people was carried into captivity. Thus God would have done well for them if they would have done well for themselves. But these few that were reserved must be taken and cast into the fire,Ezekiel 5:4; Ezekiel 5:4. When Gedaliah and his friends were slain the people that put themselves under his protection were scattered, some gone into Egypt, others carried off by the Chaldeans, and in short the land totally cleared of them; then this was fulfilled, for out of those combustions a fire came forth into all the house of Israel, who, as fuel upon the fire, kindled and consumed one another. Note, It is ill with a people when those are taken away in wrath that seemed to be marked for monuments of mercy; for then there is no remnant or escaping, none shut up or left.