TRV
Translation
Berean Standard Bible
But you are to take a few strands of hair and secure them in the folds of your garment.
American Standard Version
And thou shalt take thereof a few in number, and bind them in thy skirts.
World English Bible Messianic
You shall take of it a few in number, and bind them in your skirts.
Young's Literal Translation
And thou hast taken thence a few in number--and hast bound them in thy skirts;
In the KJVVerse 20,550 of 31,102
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Commentary on Ezekiel 5 verses 1–4
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 (Eze 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, Isa 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 (Num 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, Eze 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, Eze 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, Eze 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter 5, verses 1 onwards) And you, son of man, take for yourself a sharp sword, like a barber's razor, and pass it over your head and your beard; then take scales for weighing and divide them. One third you shall burn in the midst of the city when the days of the siege are completed, one third you shall strike with the sword all around it, and one third you shall scatter to the wind; and I will unsheathe a sword after them. And you shall take from there a small number, and bind them at the top of the cloak, and take them out again and throw them into the midst of the fire, and burn them. From there a fire will come out into all the house of Israel. For three parts of hair and wool, one of which is burned in the midst of the city, another is cut with a sword around it, the third is scattered to and fro by the wind, of which a small part is taken and bound at the edge of the cloak, and again a little of the third part is thrown into the fire, from which a flame comes out into all the house of Israel. Seventy-four parts have been interpreted. And when they had said: Burn the fourth part with fire in the midst of the city, and cut the fourth part with a sword all around it, and scatter the fourth part to the wind, for there remained another fourth part to them, they added from their own: And take the fourth part and burn it in the midst of the city: as if it is not the same as the first, and something else was said in the first, something different in this one that was added. Finally, even in the following, the Lord Himself explained the riddle of the divided hairs into three parts through the Prophet, saying: The third part of you will die by pestilence, and be consumed by famine in your midst, signifying famine and pestilence as fire; and the third part of you will fall by the sword all around you, describing external killings and wars. But, he says, I will scatter your third part to every wind, showing those who are to be led into captivity. After them, he says he will lay bare or pour out his sword, so that captivity is not the last of their evils; and he will take from those dispersed and captive, and bind to the top of his cloak those who are to return from captivity to Jerusalem, and he will also take some part from them, and consume it with fire and flame, signifying the Macedonians under whom the inhabitants of Judaea, and especially Jerusalem, have suffered greatly. But what he says, from this, that is, the people of the Jews; or, according to the LXX, from her; so that it is understood, from the city of Jerusalem, fire will come forth into every house of Israel: The history of the Maccabees relates that a certain part of the Jews surrendered to Antiochus Epiphanes, and incited him to persecute the people, and many other things that are written in the same history, and in the volumes of Josephus, especially the discord between Hyrcanus and Alexander, on account of which Cneus Pompeius, the consul, took Jerusalem and subjected it to Roman rule; and afterwards, under Titus and Vespasian, the city was captured and the temple destroyed. And after fifty years, under Aelius Hadrianus, the city was burned to the ground and destroyed, to the extent that it also lost its original name. However, in the case of emperors, both the hair on their head and their beard are an indication of beauty and manliness, as if they are shaved, an ugly nakedness is revealed, and the most distant and, so to speak, lifeless part of the body is in the hair and beard: in the same way, Jerusalem and its people are lifeless and separated from the living body of God, being handed over to famine, disease, killing, and the sword, and to captivity and dispersion. From this dispersal, under the form of hair, a part of it is tied at the top of the cloak, so that a small amount may be handed over to fire again, from which an infinite flame, almost completely devastating, emerges into every house of Israel.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 5:3 is a pivotal verse within a series of dramatic prophetic actions commanded by God to the prophet Ezekiel, symbolizing the impending, severe judgment upon Jerusalem and Judah. Following instructions to divide his hair into portions representing destruction by famine, sword, and dispersion, this verse introduces a crucial counterpoint: a small, preserved portion of hair, to be secured by Ezekiel within his garment. This act powerfully illustrates God's sovereign distinction amidst widespread devastation, signifying His merciful intention to preserve a faithful remnant, a small number of His people who will be protected from the full extent of the impending wrath and kept for His future redemptive purposes, thereby ensuring the continuity of His covenant and redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 5:3 is rich in Symbolism, where the physical act of the prophet represents profound spiritual realities concerning God's judgment and preservation. The "hair" symbolizes the people of Jerusalem, and its division and subsequent fates (burning, sword, scattering) represent the various forms of divine judgment. The "few in number" of hair meticulously bound in the "skirts" symbolizes the Remnant—a small, chosen portion of God's people whom He will graciously preserve from the impending destruction. This act is part of a larger Prophetic Act or Sign-Act, a common and powerful feature in Ezekiel's ministry, where the prophet's physical actions serve as vivid, tangible sermons to a recalcitrant audience. There is also a powerful Contrast presented: the overwhelming, comprehensive destruction depicted in the preceding verses is starkly contrasted with the meticulous, intimate preservation of a small portion, highlighting God's sovereign mercy and unwavering faithfulness even amidst His righteous wrath.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 5:3 is a profound theological statement on God's sovereignty, justice, and enduring faithfulness to His covenant. It introduces and powerfully illustrates the biblical doctrine of the remnant, demonstrating that even when a nation as a whole faces severe judgment due to widespread unfaithfulness and rebellion, God, in His covenant loyalty and redemptive purpose, always preserves a faithful few. This is not merely an act of sparing but a deliberate, protective measure to ensure the continuity of His people and the ultimate fulfillment of His promises. The preservation of this remnant serves as a testament to God's multifaceted character—He is just in His judgments, upholding His righteousness against sin, but also merciful and committed to His redemptive plan, ensuring that His purposes will not be thwarted by human sin. This theme echoes throughout salvation history, pointing to God's consistent method of working through a chosen few to bring about His greater designs, culminating in Christ.
REFLECTION AND APPLICATION
Ezekiel 5:3 offers profound hope and a powerful reminder of God's unchanging faithfulness, even in the darkest and most desperate times. For believers today, this verse serves as an anchor, assuring us that God's purposes will prevail regardless of the widespread spiritual decay, moral chaos, or societal pressures we may witness in the world. It encourages us to find comfort in the knowledge that God is always at work, meticulously preserving His own, even when they appear to be "a few in number" and seemingly insignificant in the grand scheme of things. This truth should inspire us to live faithfully, knowing that our obedience, however small or unnoticed it may seem in a large, unfaithful world, is profoundly significant in God's eyes. We are called to be part of that preserved remnant, a people set apart by God's grace, living in hope, demonstrating His light, and proclaiming His truth to a world in desperate need of His mercy and salvation.
Questions for Reflection
FAQ
What does "in thy skirts" mean symbolically?
Answer: The phrase "in thy skirts" (Hebrew: b'kânâpheyka) uses the word kânâph, which literally means "wing" or "extremity," often referring to the corner or hem of a garment. Symbolically, it signifies a place of intimate protection, refuge, and security. Just as a bird gathers its young under its wings for safety (as seen in Psalm 91:4) or as Ruth sought refuge under Boaz's "wing" or covering (Ruth 2:12), so too does God's instruction to bind the hair in Ezekiel's skirts symbolize His personal, tender, and secure preservation of a chosen few from the surrounding judgment. It represents a divine act of safeguarding that which is precious to Him, hidden from the forces of destruction.
Why is only "a few" preserved, and what is the significance of this small number?
Answer: The preservation of "a few in number" underscores God's sovereign prerogative and the severity of the judgment against the unfaithful majority. It highlights that salvation is not a mass phenomenon based on human numbers but a selective act of divine grace and faithfulness to His covenant. The smallness of the number emphasizes the depth of the people's rebellion and the righteousness of God's judgment, while simultaneously showcasing His enduring faithfulness to His covenant promises. This "remnant" ensures the continuity of God's redemptive plan, providing a seed for future restoration and the fulfillment of His purposes, as seen throughout biblical history, from Noah and Abraham to the faithful in Israel.
Is the "remnant" concept only found in the Old Testament?
Answer: No, the concept of the remnant is a continuous theological thread throughout both the Old and New Testaments, illustrating God's consistent method of preserving a faithful line. While prominent in the prophetic books of the Old Testament (e.g., Isaiah 1:9, Micah 2:12), it is explicitly carried into the New Testament. The Apostle Paul, in Romans 9:27-29 and Romans 11:5, directly applies the Old Testament remnant theology to the Jewish people of his day, explaining that not all Israel is true Israel, but rather a chosen remnant exists by grace. This concept extends to the church, which is seen as God's chosen people, a spiritual remnant called out of the world, preserved by grace, and entrusted with the gospel message (1 Peter 2:9-10).
CHRIST-CENTERED FULFILLMENT
Ezekiel 5:3, with its emphasis on the preserved remnant, finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Testament remnant pointed to a physical preservation of a faithful few for the continuation of God's covenant with Israel, Christ Himself is the ultimate and perfect remnant. He is the one truly faithful Israelite, the "seed" through whom all God's promises are fulfilled (Galatians 3:16). In His person, the entire hope of salvation, once contained in a "few in number" and symbolically protected, is perfectly embodied. Furthermore, through His atoning sacrifice on the cross and His glorious resurrection, Jesus creates a new remnant—His church. Those who believe in Him are gathered and "bound" securely in Him, much like the hair in Ezekiel's skirts, eternally protected from the ultimate judgment of sin and death (John 10:28-29). The New Covenant, established through Christ's blood, ensures that this spiritual remnant, drawn from every nation, tribe, and tongue, will be eternally preserved, not by their own merit, but by God's sovereign grace and Christ's finished work (Ephesians 2:8-9). Thus, the small, protected portion in Ezekiel's hand foreshadows the vast, yet specifically chosen, company of believers who find their secure refuge and eternal life in Christ, the Lamb of God who takes away the sin of the world.