3<\/strong>. few in number<\/em> ] Or, “by number,” accurately numbering them. (Isa 40:26<\/span>.) Of those dispersed a few shall meantime be preserved.<\/p>\n Of the third part a few are yet to be taken and kept in the fold of the garment (representing those still to remain in their native land), and yet even of those few some are to be cast into the fire. Such was the fate of those left behind after the destruction of Jerusalem Jer. 40<\/span>; 41<\/span>. The whole prophecy is one of denunciation.<\/P> Eze 5:4<\/B><\/span><\/P> Thereof – <\/B>Or, from thence, out of the midst of the fire. Omit For.<\/P> <\/p>\n Verse 3<\/span>. See Clarke on Eze 5:1<\/span>.<\/P> <\/p>\n Thereof, i.e. of the last third which were to be dispersed. <\/P> A few, or small quantity. <\/P> In number; or, by number, as <\/P> 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 Thou shall also take thereof a few in number<\/strong>,…. 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, Jer 44:28<\/span>;<\/p>\n and bind them in thy skirts<\/strong>; in the pockets of them; signifying both the very small number of them, and their preservation. Jarchi and Kimchi interpret these of those that were carried captive to Babylon, and lived there, and were preserved, and returned again.<\/p>\n It is now added: Thou shalt take then a small number, and bind them, (that is, that number, but the number is changed,) viz., those hairs of which the number is small in the skirts of thy clothing It either takes away the confidence which might spring up from a temporary escape, or else it signifies that very few should be safe in the midst of the destruction of the whole people, which came to pass wonderfully. If that is received, the correction is added, that God would give some hope of favor because the people was consumed, yet so that the covenant of God might remain. Hence it was necessary that some relics should be preserved, and they had been reduced like Sodom, unless God had kept for himself a small seed. (Isa 1:9<\/span>; Rom 9:29<\/span>.) Therefore in this sense the Prophet is ordered to bind and to hide in the skirts of his garment, some part of the hair. Moreover, that part is understood only in the third order, because those who had escaped thought that they had obtained safety by flight, especially when they collected themselves in troops. Afterwards it follows, thou shalt then take from these, and throw it into the midst of the fire, and burn it in the fire Out of these few hairs God wishes another part to be burnt and consumed; by which words he signifies, even where only a small portion remains, yet it must be consumed in like manner, or at least that many out of these few will be rejected. And indeed those who seemed to have happily escaped and to have survived safely, were soon after cut off by various slaughters, or pined away by degrees as if they had perished by a slow contagion. But since it pleased him to remember his promise, we gather that a few of the people survived through God’s wonderful mercy: for because he was mindful of his covenant, he wished some part to be preserved, and therefore that correction was interposed, that the Prophet should bind under his skirts a small number. Yet from that remnant, God again snatched away another part, and cast it into the fire. If the filth of the remainder was such, that it was necessary to purge it, and cast part of it into the fire, what must be thought of the whole people, that is, of the dregs themselves? For the portion which the Prophet bound in his skirts was clearly the flower of the people: if there was any integrity, it ought to be seen there. <\/p>\n (3) A few in number, and bind them in thy skirts.<\/strong>A small remnant of the people was still left in the land after the great captivity (2Ki. 25:22<\/span>); but even of these some were to perish by violence (cast them into the midst of the fire) in the disorders which arose, and from this shall a fire come forth into all the house of Israel. (See Jeremiah 40, 41) The ultimate result was the expatriation of all that remained in Juda, and the entire emptying of the land of the chosen people.<\/p>\n At this <\/em>point the use of symbolism ceases for a while, and the prophet now, for the first time, begins to utter his prophecies in plain language. Accordingly, he changes his style from prose to the more ordinary form of prophetic utterance in parallelisms, which constitute the distinctive feature of Hebrew poetry, and this continues until another vision begins with Ezekiel 8<\/span>.<\/p>\n 3, 4<\/strong>. <\/strong> To take a few hairs “by number,” and preserve them thus carefully only emphasizes the fate of the mass; but even of this remnant (Isa 10:20-22<\/span>; Isa 11:11<\/span>; Eze 6:8-9<\/span>), flying into exile, whom Jehovah in the person of the prophet would gladly bind to his person, some will be lost. For thereof <\/strong> [literally, from thence<\/em> ] shall a fire come forth <\/strong> The punishment which falls upon the rebellious exiles whom Jehovah has tried to save will be felt by the whole nation.<\/p>\n “And you will take from there a few in number, and bind them in your robes, and of these again you will take and cast them into the midst of the fire, and burn them in the fire. From there will come out a fire to all the house of Israel.”<\/p>\n Of the third part who escape death and were scattered some would be selected out for preservation, but even of these some too would die by famine and pestilence. The ‘fire’ of pestilence and famine which burned in Jerusalem would reach out to some of those who have escaped. In the end the whole of the house of Israel would be affected. It is a sad picture. God’s judgments would continue to reach out continually. His scattered people would never be fully at rest because of famine, pestilence and the sword.<\/p>\n ‘Bind them in your robes (skirts – the lower flowing ends of the robe).’ The bottom of the robe would be tucked into the belt for walking and would form a kind of container which could be used for carrying things.<\/p>\n The second ‘from there’ probably refers to the fire depicted as burning in Jerusalem (Eze 5:2<\/span> a). It would not only affect Jerusalem but would reach out and continue its effect even in those who had escaped.<\/p>\n Some have seen the last sentence as referring to a fire of purification, but in view of the importance of fire in the context it is difficult to think that such a change of usage would take place in context. It is rather a summary of the effect of the fire which Ezekiel had placed in Jerusalem (which signified pestilence and famine – Eze 5:12<\/span>). It affected one third of those in Jerusalem, and it would continue to affect the exiles, even those under God’s general protection. All would share in the judgments poured out on Jerusalem, for all shared its guilt.<\/p>\n Eze 5:3<\/span><\/em><\/strong>. <\/strong>Takea fewand bind, <\/em><\/strong>&c.<\/strong> Hereby is prefigured the remnant of the Jews who should be left in the land under Gedaliah; and in the next verse the destruction which should come upon them <\/em>also. See Jer 40:5-6<\/span>; Jer 44:11<\/span>; Jer 44:30<\/span>. Houbigant renders the last clause of the next verse, From that fire a flame shall burst forth, <\/em>&c. <\/p>\n Eze 5:3 Thou shalt also take thereof a few in number, and bind them in thy skirts.<\/p>\n Ver. 3. Thou shalt also take thereof a few in number.<\/strong> ] A remnant is still reserved, “that the Lord God may dwell among men.” Psa 68:18 See Jer 44:28<\/span> 2Ki 25:12<\/span> Isa 1:9<\/span> ; Isa 6:10<\/span> .<\/p>\n a few: 2Ki 25:12, Jer 39:10, Jer 40:6, Jer 52:16, Mat 7:14, Luk 13:23, Luk 13:24, 1Pe 4:18 <\/p>\n skirts: Heb. wings <\/p>\n Reciprocal: Isa 24:6 – and few Jer 40:11 – all the Jews Jer 42:2 – left Jer 42:22 – know Eze 33:24 – they that<\/p>\n Eze 5:3. Before making the divisions described In the preceding verse, Ezekiel was to reserve a few in number. (This refers to the “remnant recorded in Ezr 2:64.) He was to hind them in his garment which would indicate an act to shield them from the ravages of the three events just described.<\/p>\n 5:3 Thou shalt also take of them a few in number, and bind them in thy {c} skirts.<\/p>\n (c) Meaning, that a very few would be left, which the Lord would preserve among all these storms, but not without troubles and trial.<\/p>\n Ezekiel was also to take a few hairs from the last group and hide them in the edge of his robe symbolizing the remnant that the Lord would preserve in captivity. Still other hairs he was to throw into the fire representing the fact that the Lord would judge the whole house of Israel. The fire of judgment that would burn in Jerusalem would spread to judge the whole population of Jews.<\/p>\n Thou shalt also take thereof a few in number, and bind them in thy skirts. 3. few in number ] Or, “by number,” accurately numbering them. (Isa 40:26.) Of those dispersed a few shall meantime be preserved. Fuente: The Cambridge Bible for Schools and Colleges Of the third part a few are yet to be … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 5:3”<\/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-20560","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20560","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=20560"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20560\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20560"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20560"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20560"}],"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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/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 Series on the Bible by Peter Pett<\/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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"