5<\/strong>. for they are a rebellious house<\/em> ] Whether they hear or whether they forbear and they will forbear, for they are a rebellious house yet shall they know that a prophet has been among them. The future shall bring this home to them. They shall see the prophet’s words come to pass, and shall know that a true messenger from the Lord spoke to them. The true prophet, the man who has anything to announce from God, may assure himself that, however he be received when he speaks, in the long run he shall receive his due and be recognized for what he was.<\/p>\n A rebellious house – <\/B>A phrase employed continually by Ezekiel in bitter irony, in the place of house of Israel, as much as to say, House no longer of Israel, but of rebellion. Compare Isa 30:9<\/span>.<\/P> <\/p>\n Verse 5<\/span>. Yet shall know that there hath been a prophet among<\/B><\/I> <\/B>them.<\/B><\/I>] By this they shall be assured of two<\/I> things:<\/P> 1. That God in his mercy had given them due warning.<\/P> 2. That themselves were inexcusable, for not taking it.<\/P> <\/p>\n Though the omniscient God knows which they will do, yet he lets not the prophet know, but enjoins him his duty, affords these sinners the mercy of warnings and calls, and expects that they act like men, hear and obey. <\/P> Hear; they only hear that comply with Gods counsel, and as for others, they hearing hear not. <\/P> Forbear; either forbear their ways of sinning, and cease to do evil, or forbear to hear thee: be not too much dejected about it: some perhaps may hear and forbear to sin, others will forbear to hear thee but not forbear to sin, the greatest part will show themselves a rebellious house. <\/P> For they are a rebellious house; family, house put for the whole nation; yet wait the event, do thy duty. <\/P> Shall know that there hath been a prophet among them; all of them shall know; they that hear and obey shall know by the good that I will do to them, I will bless them and bring them back; those that will neither hear what they should do, nor forbear doing what they should not do, shall know by the evil which I will bring upon them. Thy truth and name will I vindicate, and prove thee a prophet, to the comfort of thyself and others who are obedient, but to the shame and confusion of the evil and wicked. <\/P> <\/p>\n 5. forbear<\/B>namely, to hear. <\/P> yet shall know<\/B>Even ifthey will not hear, at least they will not have ignorance to plead asthe cause of their perversity (Eze33:33<\/span>).<\/P><\/p>\n And they, whether they will hear, or whether they will forbear<\/strong>,…. Or “cease” y; that is, from hearing, as Jarchi and Kimchi interpret it; or from sinning, as the Targum. The sense is, whether they would hear the word of the Lord, as spoken by the prophet, attend unto it, receive it, and obey it; or whether they would reject it, turn their backs on it, and discontinue hearing it; or whether they would so hear as to leave their sinful course of life, or not: this the prophet could not know beforehand, nor should he be concerned about it, or be discouraged if his ministry should be fruitless; since he could not expect much from them:<\/p>\n (for they [are] a rebellious house)<\/strong>; or, “a house of rebellion” z; a most rebellious one; hard of heart, face, and neck:<\/p>\n yet shall know that there hath been a prophet among them<\/strong>; so that they were left without excuse, which was the end of the prophet’s being sent unto them; there was little or no hope of reclaiming them; but, however, by such a step taken, they could not say that they had no prophet sent to reprove them for their sins, and warn them of their danger; had they, they would have listened to him, and so have escaped the evils that came upon them,<\/p>\n y “cessaverint”, Pagninas, Montanus, Starckius; “desistent”, Calvin, Junius & Tremellius, Piscator. z “domus rebellionis”, Montanus, Calvin, Piscator, Junius & Tremellius, Starckius.<\/p>\n Here, again, God exhorts his servant to persevere whatever be the event of his labor, for if we do not succeed according to the desire of our minds, we are inclined to despair: but God wishes us to proceed in the course of our duty, though all things should turn out contrary to our wishes. But he shows that there shall be some fruit of our labor, although the people, through their own depravity, reject what has been said to them: for this thought breaks the spirits of God’s servants, when they do not perceive the usefulness of their labor: for we always desire to accomplish something worth the trouble which we give to it. God therefore here signifies that he has some other object in view than the salvation of men; namely, the removal of all pretext for error, and the stripping off of every disguise of impiety in which men willingly clothe themselves. For even hypocrites, though they perish knowingly and willfully, yet think themselves excusable, unless God afford them the light of his doctrine. The meaning therefore is, although the Prophet’s teaching would not profit the Israelites, yet it would be useful in another way, namely, that they may perceive that there has been a prophet among them In this way there is no defect, although some think the words of the Prophet abrupt: for an important word seems to be wanting when he says, whether they will hear, or whether they will forbear, because they are a rebellious house, and they shall know, etc. For we have said that the copula ought to be resolved into the adversative particle, because even then they shall know: for their perverseness shall not prevent their being convinced by God. We may learn then from this place, that although the impious furiously endeavor to reject the doctrine of God, yet they obtain no other end than the more complete manifestation of their own wickedness. Hence, also, we may learn that God’s doctrine is precious to himself, and that he cannot bear us to despise it. The wicked then never can escape punishment when they treat with contempt the divine teaching, for it is as if they trampled upon inestimable treasure, Those who are left without the law and the prophets shall not escape God’s hand, because their conscience is sufficient to take away all excuse. (Rom 2:12<\/span>.) But when God invites men to himself, and approaches near them, and offers himself to them in a peculiar manner as their Father and Teacher, if they reject so remarkable a benefit, truly their ingratitude is worthy of the utmost severity. For as often as God raises up prophets for us and faithful ministers of his doctrine, let this which has just been said come into our minds: unless we embrace such a benefit, we at length shall know that a prophet has been among us, because God will exact fearful vengeance for the contempt of his great loving-kindness. Now it follows — <\/p>\n (5) Whether they will hear, or whether they will forbear.<\/strong>Comp. Eze. 3:11<\/span>. Gods word remains the same whatever reception man may accord to it; it cannot return unto Him void, but must accomplish that which He pleases (Isa. 55:11<\/span>); just as the Apostles remained unto God a sweet savour of Christ alike in them that are saved and in them that perish (2Co. 2:15-16<\/span>). But while the mighty power of the Divine word must thus produce its effect, the character of the effect depends upon those to whom it comes; to the one we are a savour of death unto death, and to the other the savour of life unto life. So it would be among the captives by the Chebar: some would be brought back to their allegiance to their God, and would constitute the remnant through whom He would bless His people and the world; and some, resisting the offered grace, would be thus made more obdurate than ever. In either case, they could not remain as before. Whether for gain or for loss, they should know that there hath been a prophet among them, by the change his ministrations should produce among them. The offer of grace, imposing the responsibility of accepting or rejecting it, ever becomes thus a great and terrible day of the Lord. (See Joe. 2:31<\/span>; Mal. 4:5<\/span>, compared with Mat. 17:12<\/span>; Act. 2:16-22<\/span>.)<\/p>\n A rebellious house.<\/strong>Literally, a house of rebellion. <\/em>This phrase, used in Ezekiel about eleven times, seems to be more than a simple epithet; it is a significant substitute for the name in which they gloried. Instead of house of Israel, the prince of God, they had come to be the house of rebellion.<\/p>\n 5<\/strong>. <\/strong> Whether they will hear <\/strong> Heredity may have determined the form of their guilt, but it does not relieve them from responsibility. They are still able to hear and obey yet these words breathe a sad suspicion that they will still remain persistently impenitent. Yet shall know<\/strong>, etc. To speak as a herald, not originating the message or arguing about it, or tampering with it, but simply crying, “Thus saith the Lord,” is the best way to convince a sharp-tongued and impudent people that there is a prophet in their midst. Even such hearers will soon begin to acknowledge that there is something in religion, and “if there is a prophet on earth, Ezekiel is one.”<\/p>\n Eze 2:5 And they, whether they will hear, or whether they will forbear, (for they [are] a rebellious house,) yet shall know that there hath been a prophet among them.<\/p>\n Ver. 5. And they, whether they will hear, or whether they will forbear.<\/strong> ] Some refractories will not so much as hear a minister of God; but bid him, as those old Italians once did the Roman ambassador, Ad quercus dicere, se interim alia acturos,<\/em> speak to the posts; they had somewhat else to do than to give ear to them. See 1Co 1:22<\/span> . Of those also that do hear, scarce the hundredth man believeth our report, saith Calvin; Nay, scarce the thousandth man, saith Chrysostom. <\/p>\n <\/p>\n For they are a rebellious house.<\/strong> ] This was small encouragement. Hence prophets have so hung off, as Moses, Isaiah, Jonah, Jeremiah, &c. Knox, when called first to preach, burst forth into abundance of tears. Bradford was hardly persuaded by Bucer to enter into the ministry, &c. a<\/em> <\/p>\n <\/p>\n Yet shall know that there hath been a prophet among them.<\/strong> ] Let them prove incorrigible, they shall also prove inexcusable, and self-condemned. See 2Co 2:16<\/span> . See Trapp on “<\/em> 2Co 2:16 “<\/em> Convinced they shall be, if not converted; and who knows how the word, now slighted, may hereafter work upon them? Saepe fit ut audientes verbum moleste, suscipiant fructuose,<\/em> b<\/em> They may better bethink themselves. <\/p>\n<\/p>\n a<\/em> Acts and Mon.<\/em> <\/p>\n b<\/em> Jerome.<\/p>\n whether they will hear, or . . . forbear. The latter is evidently assumed, and to be expected; as in 2Ti 4:3. But no alternative is given. <\/p>\n ” My words “correspond with “preach the word “(2Ti 4:2). <\/p>\n forbear = abstain, or refuse to hear. <\/p>\n a rebellious house. Hebrew a house of rebellion. Not the same word as in Eze 2:3. Hebrew. meri, from marah, to be bitter, perverse, refractory. Reference to Pentateuch, (Num 17:10. Deu 31:27). Elsewhere only in 1Sa 15:23. Neh 9:17, Job 24:13, Pro 17:13. Isa 30:9). The Verb occurs forty-three times in O.T. The Noun occurs sixteen times in Ezekiel (Eze 2:5, Eze 2:6, Eze 2:7, Eze 2:8; Eze 2:3:9; Eze 2:26-27; Eze 12:2, Eze 12:3, Eze 12:9, Eze 12:25; Eze 17:12; Eze 24:3; Eze 44:6). <\/p>\n whether: Eze 2:7, Eze 3:10, Eze 3:11, Eze 3:27, Mat 10:12-15, Act 13:46, Rom 3:3, 2Co 2:15-17 <\/p>\n yet: Eze 3:19, Eze 33:9, Eze 33:33, Luk 10:10-12, Joh 15:22 <\/p>\n Reciprocal: Deu 30:14 – very Deu 31:19 – a witness 1Sa 15:23 – rebellion 1Ki 14:6 – for I am 2Ki 5:8 – and he shall Jer 7:2 – Hear Jer 36:21 – And Jehudi Jer 38:21 – this is Eze 11:5 – Speak Eze 12:2 – for Eze 12:9 – the rebellious Eze 17:12 – to the Eze 44:6 – thou shalt say Mat 11:14 – if Mar 6:20 – feared<\/p>\n Eze 2:5. A man’s standing before the Lord does not depend on his success as a speaker of the (ruth. If he says that which is in harmony with the divine law he will be blessed regard-less of whether bis teaching is accepted or not. This principle was made known to Ezekiel in this verse. God knew that Israel as a people would not give heed to the admoni-tions of the prophet but wished him to give them the truth anyhow. But one thing would be accomplished regardless of their attitude and that would be to show them there was a prophet among them.<\/p>\n 2:5 And they, whether they will hear, or whether they will forbear, (for they [are] a rebellious house,) yet shall know that {d} there hath been a prophet among them.<\/p>\n (d) This declares on the one part God’s great affection toward his people, that despite their rebellion, yet he will send his prophets among them, and admonishes his ministers on the other part that they cease not to do their duty, though the people are never so obstinate: for the word of God will be either to their salvation or greater condemnation.<\/p>\n As a result of Ezekiel’s ministry these people would know that a prophet had been among them, that God had sent a messenger to them, whether they chose to listen or not. They might not listen because they were a rebellious "house" (nation), but Ezekiel was not to change his message to accommodate his hearers.<\/p>\n And they, whether they will hear, or whether they will forbear, (for they [are] a rebellious house,) yet shall know that there hath been a prophet among them. 5. for they are a rebellious house ] Whether they hear or whether they forbear and they will forbear, for they are a rebellious house yet shall … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 2:5”<\/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-20508","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20508","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=20508"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20508\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20508"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20508"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20508"}],"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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/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":"