Ezekiel 5:2
When the days of the siege have ended, you are to burn up a third of the hair inside the city; you are also to take a third and slash it with the sword all around the city; and you are to scatter a third to the wind. For I will unleash a sword behind them.
When the days of the siege have ended
This phrase refers to the symbolic act Ezekiel is commanded to perform, representing the end of Jerusalem's siege. Historically, the siege of Jerusalem by Babylon culminated in 586 BC, leading to the city's destruction. The "days of the siege" symbolize a period of divine judgment and punishment for the nation's sins, as prophesied by Ezekiel and other prophets like Jeremiah.

you are to burn up a third of the hair inside the city
The burning of a third of the hair signifies the destruction and death that would occur within Jerusalem. Hair, in this context, represents the people of Jerusalem. The act of burning symbolizes the consuming fire of God's judgment, as seen in other scriptures like Lamentations 4:11, where God's wrath is described as a fire. This act foreshadows the burning of the city by the Babylonians.

you are also to take a third and slash it with the sword all around the city
Slashing the hair with a sword represents those who would fall by the sword during the Babylonian conquest. The sword is a common biblical symbol of war and divine judgment (Isaiah 34:5-6). This act illustrates the widespread death and destruction that would occur outside the city walls, as the Babylonians pursued and killed those who attempted to flee.

and you are to scatter a third to the wind
Scattering the hair to the wind symbolizes the dispersion of the Jewish people into exile. This dispersion fulfills the warnings given by Moses in Deuteronomy 28:64 about the consequences of disobedience. The scattering also prefigures the Jewish diaspora, which would have significant theological implications for the identity and future of Israel.

For I will unleash a sword behind them
This phrase indicates that even in exile, the people would not escape God's judgment. The "sword" represents ongoing divine retribution and the continued threat of violence and persecution. This reflects the persistent theme in prophetic literature that God's judgment follows disobedience, as seen in Leviticus 26:33, where God warns of scattering and the sword. This also serves as a reminder of the need for repentance and return to God.

Persons / Places / Events
1. Ezekiel
A prophet of God, called to deliver messages of judgment and hope to the Israelites during their exile in Babylon.

2. Jerusalem
The city under siege, representing the center of Jewish life and worship, which is facing divine judgment due to the people's disobedience.

3. The Siege
A symbolic act commanded by God to Ezekiel, representing the impending destruction and judgment upon Jerusalem.

4. The Hair
Represents the people of Jerusalem, divided into thirds to symbolize different fates for the inhabitants.

5. The Sword
Symbolizes God's judgment and the means by which He will execute His justice upon the people.
Teaching Points
The Seriousness of Sin
The division of the hair and the subsequent actions illustrate the severe consequences of sin and disobedience to God. We must take sin seriously in our own lives and seek repentance.

God's Sovereignty in Judgment
The passage highlights God's control over the events of history, including judgment. We can trust in His sovereignty even when facing difficult circumstances.

The Call to Repentance
The symbolic acts serve as a warning and a call to repentance. We should examine our lives and turn back to God, seeking His mercy and forgiveness.

The Role of the Prophet
Ezekiel's obedience in performing these symbolic acts reminds us of the importance of faithfully delivering God's message, even when it is difficult or unpopular.

Hope Beyond Judgment
While the passage focuses on judgment, it also points to the possibility of restoration for those who turn back to God. We can find hope in God's promises of redemption.
Bible Study Questions
1. How does the division of the hair into thirds in Ezekiel 5:2 reflect the different outcomes for the people of Jerusalem, and what can this teach us about the consequences of our actions?

2. In what ways does the prophecy in Ezekiel 5:2 connect with the warnings given in Leviticus 26, and how can we apply these lessons to our lives today?

3. How does understanding God's sovereignty in judgment, as seen in Ezekiel 5:2, help us trust Him in our own life circumstances?

4. What role does repentance play in the message of Ezekiel 5:2, and how can we incorporate a heart of repentance into our daily walk with God?

5. How can the example of Ezekiel's obedience in delivering God's message encourage us to be faithful in sharing the truth of the Gospel with others?
Connections to Other Scriptures
Leviticus 26
This chapter outlines the blessings for obedience and curses for disobedience, providing a backdrop for understanding the consequences faced by Jerusalem.

Jeremiah 19
Jeremiah's prophecy of the destruction of Jerusalem parallels Ezekiel's message, emphasizing the certainty of God's judgment.

Revelation 8
The division into thirds in Ezekiel can be connected to the judgments in Revelation, where a third of various elements are affected, symbolizing partial but significant judgment.
God's Judgments Upon the WickedW. Greenhill, M. A.Ezekiel 5:1-4
The Prophetic Office Involves Self-SacrificeJ.D. Davies Ezekiel 5:1-4
The Sword of the Divine JudgmentW. Jones Ezekiel 5:1-4
People
Ezekiel
Places
Jerusalem
Topics
Attack, Behind, Blows, Burn, Burned, Center, Completed, Draw, Drawn, Ended, Fire, Fulfilled, Fulness, Hair, Hast, Inside, Knife, Loose, Midst, Pursue, Round, Scatter, Siege, Smite, Strike, Sword, Third, Town, Unsheathe, Weapon, Wind
Dictionary of Bible Themes
Ezekiel 5:2

     1657   numbers, fractions

Ezekiel 5:1-2

     5512   scales and balances

Ezekiel 5:1-3

     1431   prophecy, OT methods

Ezekiel 5:1-4

     5180   shaving

Library
Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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