The one-third of the inhabitants of Jerusalem who would survive the siege would still be in jeopardy. This was illustrated by the prophet’s scattering a third of his hair to the wind. Those who survived Jerusalem’s fall to Babylon would be taken away in captivity and would live in fear.

Ezekiel was told to cut off his hair, shave his beard, and divide the hear into three equal piles. He was to burn one-third of the hair in the city. He was to throw one-third in the air and chop it with a knife. He was to scatter the remaining hair in the wind, saving a few whiskers in his garment. In this, the Lord was saying that one-third of the people still in Jerusalem would be burned in the city, one-third would be killed by the sword, and one-third would be scattered, losing their identity. Only a few remnants would be saved—and even they would suffer.

After Ezekiel had burned, chopped, and scattered his hair, a few strands remained. God told Ezekiel to tuck them away in the folds of his garment. Hiding these few hairs represented God’s preserving a remnant in the midst of judgment. The “garment” was the long robe or tunic men wore. It was secured at the waist by a belt or sash. The bottom was pulled up and tucked into the belt to form a pouch for carrying things. This was probably where Ezekiel put those few hairs.

The few hairs in Ezekiel’s garment did not remain undisturbed, for he was to toss some of them in the fire. Some scholars feel that this refers to a purifying judgment that would refine the remnant in captivity (cf. 6:8–10). However, the fire (5:4) probably refers (as in v. 2) to the suffering and death awaiting these people. This judgment was for the whole house of Israel. Even the remnant in exile would not escape the flames of oppression.

God’s anger was directed at Jerusalem, the nation’s capital, because of her sin. She would suffer judgment in the sight of the nations. The object of God’s special favor would soon become the object of His special judgment.

If God does not judge sin, sin will judge man. That is why God went to these extremes to communicate what He was about to do. The people had stopped listening to preaching a long time ago. They ignored the message of the prophets. So, through Ezekiel, God attempted to get their attention in creative ways. If God didn’t judge, all would be lost. All would be devoured. The pollution and sin of these people would destroy the nation in its entirety.

In three short vignettes Ezekiel indicated that God’s judgment would last till the fury of His anger was spent. Ezekiel stressed the divine source of each judgment as God announced, I the LORD have spoken (vv. 13, 15, 17). In the first statement (v. 13) Ezekiel indicated that God’s judgment would cease and subside only after He had poured out His wrath on them.

The second statement (vv. 14–15) stressed the humiliation Jerusalem would feel because of God’s judgment. Other nations would reproach and mock her (cf. Lam. 2:15). Yet those ridiculing nations would be horrified at what was happening to Jerusalem. In fact such carnage in the city would serve as a warning to them.

The third statement (Ezek. 5:16–17) pictured God as an attacking archer shooting His destructive arrows (cf. Deut. 32:23) against Jerusalem. God’s “arrows” of judgment included famine … wild beasts plague, and the sword—calamities uniquely associated with divine judgment on God’s disobedient nation (cf. Deut. 32:23–25; Ezek. 14:21).