2<\/strong>. third part in the midst of the city<\/em> ] If we could suppose that the prophet were strict in his symbolism the “city” here would be that graven upon the brick (ch. Eze 4:1<\/span>). There is no reason to suppose that he has this in his mind.<\/p>\n smite about it with a knife<\/em> ] Rather: and smite it with the sword round about it<\/strong>, i.e. around the city ( Eze 5:12<\/em><\/span>). This is the fate of many of those who seek to escape before and after the capture of the city.<\/p>\n draw out a sword<\/em> ] Comp. Jer 9:16<\/span>, “I will scatter them among the heathen and will send the sword after them.” Lam 1:3<\/span>, “Judah dwelleth among the heathen, she findeth no rest; all her pursuers overtook her between the straits.” The phrase again Lev 26:33<\/span>.<\/p>\n 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.<\/P> In the midst of the city – <\/B>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.<\/P> When the days of the siege are fulfilled – <\/B>i. e., when the days of the figurative representation of the siege are fulfilled.<\/P><\/p>\n Verse 2<\/span>. See Clarke on Eze 5:1<\/span>.<\/P> <\/p>\n This verse tells you into how many parts the hair was to be divided, and how to be disposed of, and so plain it needs little explication. <\/P> With fire; so either pestilence, or famine, with the displeasure of God, and the burning of the city and of the citizens, is noted. <\/P> The city, described on the tile, Eze 4:1<\/span>, a type of what should be done in Jerusalem. <\/P> When the days of the siege are fulfilled; when the three hundred and ninety days of thy lying against the portrayed city shall be ended; for when Jerusalem shall be taken at the end of the siege, the city shall be burnt; and who can say that none of the inhabitants were burnt, as the two false prophets Ahab and Zedekiah? Jer 29:22<\/span>. To be sure many that hid themselves under ground, in vaults and cellars, were burnt with the burning of the city. <\/P> A third part; it is not necessary this part should be equal to the former, if it be proportional it is enough; perhaps it might be somewhat less then the first third. <\/P> Smite about it with a knife; for these were such as fell, in either defending the walls, or sallying out during the siege, or were found in arms when the city was taken, or were overtaken in their flight with their most unhappy king or by law martial were adjudged to die by the conqueror. These many, yet weak ones, women and children, which died in the siege by famine and pestilence, might be a greater third. <\/P> A third part; those that fell to the Chaldeans, or fled to Egypt, or other countries, though they escape somewhat longer, yet carrying like sins are at last overtaken with like evils. <\/P> Thou shalt scatter; though these disposed of themselves, yet there was Gods hand also in it; he scattered those that of their own accord did flee. <\/P> In the wind; violent, uncertain, and troublesome should their enemies prove to them. <\/P> I will draw out; God will pursue them. <\/P> A sword; figuratively it is wasting punishment, literally it was fulfilled, Jer 42:16<\/span>,17<\/span>,22<\/span>; 43:10<\/span>,11<\/span>; 44:27<\/span>. Thereof, i.e. of the last third which were to be dispersed. A few, or small quantity. In number; or, by number, as it may be read; tell out a small parcel of the hair. Bind them in thy skirts; as men tie up in a handkerchief, or in the skirt of their garment, what they would not lose. So some few shall be kept, God will not cut off the whole house of Israel, but reserves a remnant. <\/P> <\/p>\n 2.<\/B> Three classes are described.The sword was to destroy one third of the people; famine and plagueanother third (“fire” in Eze5:2<\/span> being explained in Eze 5:12<\/span>to mean pestilence and famine); that which remained was to bescattered among the nations. A few only of the last portion were toescape, symbolized by the hairs bound in Ezekiel’s skirts (Eze 5:3<\/span>;Jer 40:6<\/span>; Jer 52:16<\/span>).Even of these some were to be thrown into the fiery ordeal again(Eze 5:4<\/span>; Jer 41:1<\/span>;Jer 41:2<\/span>; Jer 44:14<\/span>,&c.). The “skirts” being able to contain but fewexpress that extreme limit to which God’s goodness can reach.<\/P><\/p>\n Thou, shall burn with fire a third part in the midst of the city<\/strong>,…. Of Jerusalem, as portrayed upon the tile, Eze 4:1<\/span>; 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 La 5:10<\/span>; or it denotes the burning of the city itself, when the siege was over; since it follows:<\/p>\n when the days of the siege are fulfilled<\/strong>; for, when it was taken, it was burnt with fire, Jer 52:13<\/span>;<\/p>\n and thou shall take a third part, [and] smite about it with a knife<\/strong>; 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, Jer 52:7<\/span>;<\/p>\n and a third part thou shall scatter in the wind<\/strong>; 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, Jer 43:5<\/span>;<\/p>\n and I will draw out a sword after them<\/strong>; and destroy them; which, as it was threatened, Jer 42:16<\/span>; 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.<\/p>\n (2) Burn with fire a third art in the midst of the city.<\/strong>It is better to suppose this done only in description than to imagine that the prophet carried it out in act upon the tile on which the city (Jerusalem) was portrayed. The meaning of this verse is explained in Eze. 5:12<\/span>, and is made plainer by translating the same word uniformly sword, instead of changing to knife. The third, which is scattered, plainly signifies the small part of the people who, escaping destruction, shall be scattered among the heathen. A similar prophecy, referring however to a later time, may be found in Zec. 13:8-9<\/span>. The expression, when the days of the siege are fulfilled, of course refers to the symbolic siege of the prophet. The words, I will draw out a sword after them, are taken from Lev. 26:33<\/span>, and are repeated in Eze. 5:12<\/span>, and again in Eze. 12:14<\/span>. The suffering from the Divine judgments should still follow them in their exile. Plain prophecy is here mixed with the symbolism.<\/p>\n 2<\/strong>. <\/strong> Burn when the days of the siege are fulfilled <\/strong> This would indicate that, although so closely following the command to lie upon his side (Eze 4:4<\/span>, etc.), the acting out of this symbolic picture must be delayed until his one hundred and ninety days of silent and motionless watching of the besieged city are finished. The hair will then be burned on the tile in the midst of the besieged city (Eze 4:1<\/span>). <\/p>\n Smite about it with a knife <\/strong> “It” refers to the city, as is seen from Eze 5:12<\/span>. The prophet must throw the second lot of hair “about the city” and smite it as it falls. The meaning is that those who escape from the famine and pestilence within the city will fall by the sword outside the gates. <\/p>\n I will draw out a sword <\/strong> Those who do not fall in the city or its suburbs, but fly to distant places, will not escape. Jehovah’s sword in the hand of the heathen will still follow them (Jer 9:16<\/span>).<\/p>\n Eze 5:2<\/span><\/em><\/strong>. <\/strong>When the days of the siege are fulfilled<\/em><\/strong><\/strong> While the days of the siege shall continue: <\/em>that is, of the visionary siege spoken of in the preceding chapter. This verse is fully explained by the 12th. <\/p>\n Eze 5:2 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.<\/p>\n Ver. 2. Thou shalt burn with fire a third part,<\/strong> ] i.e., <\/em> With famine, pestilence, and other mischiefs, during the siege of Jerusalem. Pythagoras gave this precept among others, Unguium, criniumque praesegmina ne contemnito.<\/em> But God findeth so little worth in wicked people that he regardeth them not, but casteth them as excrements to the dunghill, yea, to hell. Psa 9:17 <\/p>\n <\/p>\n And smite about it with a knife.<\/strong> ] They shall be slain with that sharp knife or sword, Eze 5:1 after that the city is taken. <\/p>\n <\/p>\n Thou shalt scatter in the wind.<\/strong> ] Sundry of them shall flee for their lives; but in running from death they shall but run to it. Amo 9:1-4<\/span> ; <\/em> Amo 2:13-16 <\/p>\n in the midst of the city. Which he had graven on the brick See the signification in Eze 5:12, <\/p>\n fulfilled = completed. Compare Eze 4:8. <\/p>\n a = the. Compare Eze 5:1. <\/p>\n in to. <\/p>\n wind. Hebrew ruach. App-9. <\/p>\n draw out a sword, &c. Reference to Pentateuch (Lev 26:33). <\/p>\n sword. Same word as “knife” (vs Eze 5:1). App-92. <\/p>\n shalt burn: Eze 5:12, Jer 9:21, Jer 9:22, Jer 15:2, Jer 24:10, Jer 38:2 <\/p>\n the city: Eze 4:1-8 <\/p>\n I will draw: Eze 5:12, Eze 12:14, Lev 26:33, Jer 9:16, Amo 9:2, Amo 9:3 <\/p>\n Reciprocal: 2Ki 25:11 – the rest Job 30:22 – liftest me Psa 68:1 – be scattered Isa 24:1 – scattereth Jer 12:12 – the sword Jer 13:24 – will Jer 24:9 – to be removed Jer 31:10 – He Jer 49:37 – I will send the sword Eze 5:10 – the whole Eze 6:8 – General Amo 9:4 – go Zec 13:8 – two<\/p>\n Eze 5:2. The hulk of the hairs was to be divided into thirds, corresponding to the three points in verse 12. Midst of the city could not mean Jerusalem literally, because Ezekiel was in Babylon and there is no evidence that he ever left it. The phrase means he was to perform these things in the midst of the people of whose former kingdom the city of Jerusalem was the capital. (See verse 5.) The prophet was to go out among the people and burn one division of the hairs in their sight. He would hold a division in one hand and with the other he would hack or hew it to bits. The other third of the hairs was to be tossed out and let be scattered with tiie wind. Apparently these last hairs, representing actual living persons, were set free to go where they would. Vet that was not to be so, for even those who escaped the first two fates were doomed to be pursued with hostile intent, hence the Lord said he would do what Ezekiel could not humanly do; make a sword follow after the scattered hairs.<\/p>\n Eze 5:2-4. Thou shall burn a third part in the midst of the city In the midst of that portraiture of the city, which the prophet was commanded to make, chap. Eze 4:1. This signified the destruction of the inhabitants within the city by famine and pestilence; for both famine and pestilence may be said to burn, as they make great havoc, and consume as fast as fire. Thou shalt take a third part, and smite about it with a knife To show that a third part of the inhabitants should be slain with the sword; either in the sallies they made out of the city against the enemy, or when the city was taken by assault. A third part thou shalt scatter in the wind This signified that a part of them should be dispersed into various countries, as the chaff is dispersed by the wind; I will draw out a sword after them My vengeance shall pursue them in their dispersions, and they shall be everywhere exposed to suffer violence and injury. Also take a few and bind them in thy skirts The Hebrew is, in thy wings. This signified that a small part of them should be preserved in the land; and accordingly we find that Nebuzar-adan, captain-general of the king of Babylon, left a few of them in the land under Gedaliah, as we read Jer 40:5-6. Then take of them again, and cast them into the midst of the fire This expressed the calamity and destruction which should arise from this small remnant differing among themselves: some espousing the part of Gedaliah, who had been set over them by the Babylonians, and was a good man; and others joining themselves to Ishmael, one of the blood of David, but a wicked man; who formed a conspiracy against Gedaliah, and treacherously slew him, which was the occasion of the utter ruin of that poor remainder of the Jews, which were left in their native country. For thereupon some of them went down into Egypt, where they were all consumed according to Jeremiahs prophecy against them, Jer 44:11, &c., and the rest who remained in the land were entirely carried away captive by Nebuzar- adan, Jer 52:30.<\/p>\n 5:2 Thou shalt burn with fire a third part in the midst of the {b} city, when the days of the siege are fulfilled: and thou shalt take a third part, [and] smite about it with a sword: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.<\/p>\n (b) That is, of that city which he had portrayed on the brick, Eze 4:1 . By the fire and pestilence he means the famine, with which one part perished during the siege of Nebuchadnezzar. By the sword, those that were slain when Zedekiah fled and those that were carried away captive and by the scattering into the wind, those that fled into Egypt, and into other parts after the city was taken.<\/p>\n 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. … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 5:2”<\/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-20559","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20559","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=20559"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20559\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20559"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20559"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20559"}],"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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: 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: Combined Bible Commentary<\/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":"