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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Ezekiel Глава 5 서론

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Matthew Henry's Complete Commentary

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In this chapter we have a further, and no less terrible, denunciation of the judgments of God, which were coming with all speed and force upon the Jewish nation, which would utterly ruin it; for when God judges he will overcome. This destruction of Judah and Jerusalem is here, I. Represented by a sign, the cutting, and burning, and scattering of hair, Eze 5:1-4. II. That sign is expounded, and applied to Jerusalem. 1. Sin is charged upon Jerusalem as the cause of this desolation—contempt of God's law (Eze 5:5-7) and profanation of his sanctuary, Eze 5:11. 2. Wrath is threatened, great wrath (Eze 5:8-10), a variety of miseries (Eze 5:12,16,17), such as should be their reproach and ruin, Eze 5:13-15.

Adam Clarke's Commentary and Critical Notes on the Bible

Ezekiel 5 Introduction

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In this chapter the prophet shows, under the type of hair, the judgments which God was about to execute on the inhabitants of Jerusalem by famine, sword, and dispersion, Ezekiel 5:14. The type or allegory is then dropped, and God is introduced declaring in plain terms the vengeance that was coming on the whole nation which had proved so unworthy of those mercies with which they had hitherto been distinguished, Ezekiel 5:5-17.

John Gill's Exposition of the Bible

Ezekiel 5 Introduction

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INTRODUCTION TO Ezekiel 5

This chapter is of the same argument with the former; and contains a type of Jerusalem's destruction; an explanation of that type; what were the reasons of God's judgments on that city; and the nature, rise, and end of them. The type is in Ezekiel 5:1; the explanation of that type is in Ezekiel 5:5; the reasons of the severe judgments threatened are changing the statutes of the Lord, and not walking in them, and defiling the sanctuary with their abominations, Ezekiel 5:6; an account of the judgments of God, answerable to each of the parts in the type, Ezekiel 5:12; the ends of these judgments are, with respect to God, the accomplishment of his anger, and the satisfaction of his justice; with respect to the Jews, bringing them to an acknowledgment that he had spoken in his zeal; and, with respect to the nations, their instruction and astonishment, Ezekiel 5:13; and the chapter is concluded with an assurance that these judgments would be sent, Ezekiel 5:16.

Ellicott's Commentary for English Readers

Ezekiel 5 Introduction

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V.

This chapter is closely connected with the preceding, forming part of the same denunciation of judgment upon the Jews, although this is here set forth in Ezekiel 5:1-4 by a fresh symbolism, and in the rest of the chapter by plain declarations.

Cambridge Bible for Schools and Colleges

Ezekiel 5 Introduction

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Ch. 6. Prophecy against the mountains of Israel, the seats of her idolatry

Ch. 4, 5. were directed chiefly against Jerusalem, because she had rebelled against the statutes of the Lord (ch. Ezekiel 5:6) and because she had polluted his sanctuary with her abominations (ch. Ezekiel 5:11). Therefore the arrows of Jehovah’s judgments shall come upon her, famine, pestilence and sword. For the same reason his judgments must overtake the land, especially the mountains, on which the high places were situated, where the idolatries and false worship were practised.

(1) Ezekiel 6:1-7. The high places, altars and sun-images shall be utterly destroyed; the carcases of the worshippers shall fall before the idols, and their bones be scattered about them.

(2) Ezekiel 6:8-10. A remnant shall escape and shall remember the Lord among the nations whither they are scattered, and shall loathe themselves for all the evils which they have done; and they shall know that he who spake to them was Jehovah, God alone.

(3) Ezekiel 6:11-14. Renewal of the threat of destruction with every expression of scorn and hatred on the prophet’s part for the people’s doings. They shall know when their slain fall down and lie around their altars that Jehovah has done it.

Ezekiel Глава 5 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Eze 5:1-17.

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Eze 5:1-17.

VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY.

1. knife . . . razor--the sword of the foe (compare

Isa 7:20).

This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.

thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating

(2Sa 10:4, 5)

treatment. Especially in the case of a priest; for priests

(Le 21:5)

were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.

balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare

Mt 10:30).

Barnes' Notes on the Bible

Ezekiel 5:1

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Translate it: take thee a sharp sword, for a barber's razor thou shalt take it thee. Even if the action were literal, the use of an actual sword would best enforce the symbolic meaning. The "head" represents the chief city, the "hair" the inhabitants - its ornament and glory - the "hair cut from the head" the exiles cast forth from their homes. It adds to the force of the representation that "to shave the head" was a token of mourning Job 1:20, and was forbidden to the priests Leviticus 21:5. Thus, in many ways, this action of Ezekiel "the priest" is significant of calamity and ruin. The sword indicates the avenging power; the shaving of the head the removal of grace and glory; the scales and weights the determination of divine justice. Compare Zechariah 13:8-9.

Adam Clarke's Commentary and Critical Notes on the Bible

Ezekiel 5:1

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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 only one kind of instrument is here intended; a knife or short sword, to be employed as a razor.

Here is a new emblem produced, in order to mark out the coming evils.

  1. The prophet represents the Jewish nation.

  2. His hair, the people.

  3. The razor, the Chaldeans.

  4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on Jeremiah 45:5 (note); Jeremiah 48:37 (note); and also a sign of great disgrace; see 2 Samuel 10:4.

  5. He is ordered to divide the hair, 2 Samuel 10:2, into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people.

  6. The balances, 2 Samuel 10:1, were to represent the Divine justice, and the exactness with which God's judgments should be distributed among the offenders.

  7. This hair, divided into three parts, is to be disposed of thus:

  8. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege.

  9. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick), to signify those who should perish in different sorties, and in defending the walls.

  10. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And,

  11. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions.

  12. The few hairs which he was to take in his skirts, 2 Samuel 10:3, was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city.

  13. The throwing a part of these last into the fire, 2 Samuel 10:4, was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40, 41, 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.