Ezekiel
Ezekiel 5
1“You, son of man, take a sharp sword. You shall take it as a barber’s razor to yourself, and shall cause it to pass over your head and over your beard. Then take balances to weigh and divide the hair. 2A third part you shall burn in the fire in the middle of the city, when the days of the siege are fulfilled. You shall take a third part, and strike with the sword around it. A third part you shall scatter to the wind, and I will draw out a sword after them. 3You shall take of it a few in number, and bind them in the folds of your robe. 4Of these again you shall take, and cast them into the middle of the fire, and burn them in the fire. From it a fire will come out into all the house of Israel.
5“The Lord Yahweh says: ‘This is Jerusalem. I have set her in the middle of the nations, and countries are around her. 6She has rebelled against my ordinances in doing wickedness more than the nations, and against my statutes more than the countries that are around her; for they have rejected my ordinances, and as for my statutes, they have not walked in them.’
7“Therefore the Lord Yahweh says: ‘Because you are more turbulent than the nations that are around you, and have not walked in my statutes, neither have kept my ordinances, neither have followed the ordinances of the nations that are around you; 8therefore the Lord Yahweh says: ‘Behold, I, even I, am against you; and I will execute judgments among you in the sight of the nations. 9I will do in you that which I have not done, and which I will not do anything like it any more, because of all your abominations. 10Therefore the fathers will eat the sons within you, and the sons will eat their fathers. I will execute judgments on you; and I will scatter the whole remnant of you to all the winds. 11Therefore as I live,’ says the Lord Yahweh, ‘surely, because you have defiled my sanctuary with all your detestable things, and with all your abominations, therefore I will also diminish you. My eye won’t spare, and I will have no pity. 12A third part of you will die with the pestilence, and they will be consumed with famine within you. A third part will fall by the sword around you. A third part I will scatter to all the winds, and will draw out a sword after them.
13“ ‘Thus my anger will be accomplished, and I will cause my wrath toward them to rest, and I will be comforted. They will know that I, Yahweh, have spoken in my zeal, when I have accomplished my wrath on them.
14“ ‘Moreover I will make you a desolation and a reproach among the nations that are around you, in the sight of all that pass by. 15So it will be a reproach and a taunt, an instruction and an astonishment, to the nations that are around you, when I execute judgments on you in anger and in wrath, and in wrathful rebukes—I, Yahweh, have spoken it— 16when I send on them the evil arrows of famine that are for destruction, which I will send to destroy you. I will increase the famine on you, and will break your staff of bread. 17I will send on you famine and evil animals, and they will bereave you. Pestilence and blood will pass through you. I will bring the sword on you. I, Yahweh, have spoken it.’ ”
Commentary
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What others are saying
4 commentators · 42 notes on this chapter
Matthew Henry2
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
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…
We have here the explanation of the foregoing similitude: This is Jerusalem. Thus it is usual in scripture language to give the name of the thing signified to the sign; as when Christ said, This is my body. The prophet's head, which was to be shaved…
John Gill17
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
And thou, son of man, take thee a sharp knife,.... Or, "sword" (m). The word signifies any sharp instrument, by which anything is cut off, or cut asunder; what is here meant is explained by the following: take thee a barber's razor. The Septuagint and Arabic…
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…
Thou shall also take thereof a few in number,.... These are they that were left in the land of Judea by Nebuzaradan, for vinedressers and husbandmen, and such as returned out of Egypt into the land of Judah, Jeremiah 44:28; and bind them in thy skirts; in the…
Adam Clarke9
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
Take thee a sharp knife - Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, etc., according to its different length and sharpness. It is likely that…
This is Jerusalem: I have set it in the midst of the nations - I have made this city the most eminent and the most illustrious in the world. Some think that these words refer to its geographical situation, as being equally in the center of the habitable…
She hath changed my judgments - God shows the reason why he deals with Jerusalem in greater severity than with the surrounding nations; because she was more wicked than they. Bad and idolatrous as they were, they had a greater degree of morality among them…
Jamieson, Fausset & Brown14
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in Eze 5:2 being explained in Eze 5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only…
Explanation of the symbols: Jerusalem--not the mere city, but the people of Israel generally, of which it was the center and representative. in . . . midst--Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the…
changed . . . into--rather, "hath resisted My judgments wickedly"; "hath rebelled against My ordinances for wickedness" [BUXTORF]. But see on Eze 5:7, end.
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