2<\/strong>. The people of Israel among whom the prophet dwells is a rebellious house (ch. Eze 2:3<\/span>; Eze 2:6-8<\/span>, Eze 3:26-27<\/span>). His former signs meet with no belief from them. They have eyes but see not: they behold events and history with their bodily eyes, but fail to discern the moral meaning in them. Events are just events to them, the nature of the God who animates the events remains undiscovered by them (Isa 6:9<\/span>; Isa 42:20<\/span>; Jer 5:21<\/span>; Mar 8:18<\/span>). And the signs and words of the prophet make no impression on them; they say, “Doth he not speak parables?” (ch. Eze 20:49<\/span>). Therefore new signs must be given them ( Eze 12:4<\/em><\/span>).<\/p>\n Compare Deu 1:26<\/span>; margin reference; Rom 10:21<\/span>. The repetition of such words from age to age, shows that the prophets words are intended to reach beyond the generation in which he lived.<\/P><\/p>\n Eze 12:2<\/span><\/p>\n Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see and see not.<\/em><\/p>\n<\/p>\n The disuse of spiritual faculties<\/strong><\/p>\n Eyes and ears are for many reasons the most important and valuable organs of the human body, the chief gates–to use the language of Bunyan–to the famous town of Mansoul. The one brings us into contact with form, the other with sound; the one has relation to space, the other to time. No part in the human frame is so wonderful in their execution as these. The eye, says one, by its admirable combination of coats and humours and lenses, produces on the retina, or expansion of nerve at the back of the socket or bony cavity, in which it is so securely lodged, a distinct picture of the minutest or largest object; so that, on a space that is less than an inch in diameter, a landscape of miles in extent, with all its variety of scenery, is depicted with perfect exactness of relative proportion in all its parts. Nor is the ear less wonderful. It is a complicated mechanism lying wholly within the body, showing only the wide outer porch through which the sound enters. It conveys the sound through various chambers to the inmost extremities of those nerves which bear the messages to the brain. So delicate is this organ, that it catches the softest whispers, and conveys them to the soul, and so strong that it hears the roll of the loudest thunder in the chamber of its mistress. Now, the text–as well as other parts of Scripture–teaches that mans spiritual nature has organs answering to those organs of the body. The text calls us to notice the spiritual disuse of these faculties.<\/p>\n 1. <\/strong>The disuse shuts out the grandest realities of existence. What are the immutable principles of rectitude, what is the great spiritual universe, what is God Himself, to the man who is morally blind and deaf?<\/p>\n 2. <\/strong>The disuse shuts out the sublimest joys of existence. What are the charms of physical to moral beauty, the beauty of holiness and God? What are the charms of physical harmony to those of that great moral anthem that fills the spiritual universe with rapture and delights the ear of God Himself? How great then the deprivation of the spiritually blind and deaf! God is with them, His pure, happy heavens lie about them, and they know it not.<\/p>\n 3. <\/strong>The disuse deteriorates the faculties themselves. Unused organs often die out.<\/p>\n 1. <\/strong>It is an abuse of talent. All the powers we possess, we possess as trustees, not as proprietors; they are entrusted to us for a specific purpose.<\/p>\n 2. <\/strong>It is an abuse of the greatest talents. These spiritual faculties are the highest we have–higher than bodily power, higher than intellectual ability, higher than natural genius.<\/p>\n Conclusion–<\/p>\n 1. <\/strong>The sad condition of the unregenerate world.<\/p>\n 2. <\/strong>The deeply needed mission of Christ. (Homilist.<\/em>)<\/p>\n<\/p>\n Rebelliousness means loss of faculty<\/strong><\/p>\n You cannot commit sin and be as clear-minded as you were before you committed it. The obscurity of mind may not be immediately evident; but let a man allow one bad thought to pass through his brain, and the brain has lost quality, a tremendous injury has been inflicted on that sensitive organ; by and by, after a succession of such passages, there will be no brain to injure. Sin tears down whatever it touches. Your habit is bringing you to imbecility, if it is a bad habit. You must name it; preachers may not speak distinctly and definitely, but they create a standard by which men may judge themselves, and by which preachers may also judge their own aspirations and purposes. You are losing your eyesight by your sin; you are becoming deaf because you are becoming worse in thought and desire and purpose; you are not the business man you were a quarter of a century ago, when you were a disciplinarian, a Spartan, a self-critic, when you held yourself in a leash, and would not allow yourself to go an inch faster than your judgment approved; since then you have loosened the reins, you have allowed the steeds to go at their own will, and the consequence is that you miss one-half of what is spoken to you, and you fail to see Gods morning and Gods sunset; they are but commonplaces to you, mayhap but broad vulgarities. Men should be good if they wish to keep their genius. The bad man goes down. His descent may not be palpable today or tomorrow, but the process is not the less certain and tremendous because it is sometimes imperceptible. (J. Parker, D. D.<\/em>)<\/p>\n Verse 2<\/span>. Which have eyes to see, and see not<\/B><\/I>] It is not want of grace<\/I> that brings them to destruction. They have eyes to see<\/I>, but they will not use<\/I> them. No man is lost because he had not sufficient grace to save him<\/I>, but because he abused that grace.<\/P> <\/p>\n Thou dwellest; <\/B>the prophet knowing the captivity would be long, had settled his habitation, and probably found some favour with the enemy, that he might be accommodated for his abode. The Jews who gave up to the Chaldeans found that kindness mentioned Jer 29:4-7<\/span>, with Eze 24:5<\/span>,6<\/span>, and so were indifferently well placed together, and the prophet dwells among them, in the land of Chaldea. <\/P> A rebellious house; <\/B>in their captivity too many of them retained their stubborn murmuring and rebellious humour, and blamed, quarrelled, and condemned them who gave them counsel to yield, and themselves for yielding, and it is likely stirred up them at Jerusalem to hold out, and save themselves, and rescue their brethren. These will ridicule thy words, yet speak them; for they are mine, and shall be accomplished. <\/P> Eyes to see; <\/B>they have wit enough, they are of a capacity well enough fitted, if they would, to understand and consider what thou speakest; expressed by a double phrase, which signifies one and the same thing; eyes and ears. <\/P> See not; <\/B>they contemptuously refuse to see and hear, they will not consider, lay to heart, repent, and reform. They are a rebellious house<\/I>; they have conspired together, and all they will resolve or design is to do whatever is good in their own eyes, and whatever their wild imaginations, raised by false prophets, suggest. <\/P> <\/p>\n Son of man, thou dwellest in the midst of a rebellious house<\/strong>,…. The captives in Babylon, who murmured at their present condition and circumstances, and looked upon the inhabitants of Jerusalem to be in happy ones, and believed they would continue in them, as the false prophets persuaded them; not believing the prophets of the Lord; and encouraged them to stand out against the king of Babylon, repenting that they had surrendered to him, and hoped they should by their means be delivered see the same character of them, Eze 2:3<\/span>;<\/p>\n which have eyes to see, and see not: they have ears to hear, and hear not<\/strong>; they had natural sense and understanding, and means and opportunities of being better informed, and of knowing the true state of things, and how they were, and would be; but they wilfully shut their eyes against all light and evidence, and stopped their ears, and would not hearken to the words of the prophets:<\/p>\n for they [are] a rebellious house<\/strong>; stubborn, obstinate, and self-willed: or, “a house of rebellion” r.<\/p>\n r “domus rebellionis”, Montanus, Vatablus, Starckius; “domus inobedientiae”, Cocceius.<\/p>\n (2) A rebellious house.<\/strong>Comp. Deu. 1:26<\/span>; Rom. 10:21<\/span>. The seeing not <\/em>and hearing not <\/em>is that perverse refusing to see and to hear so often spoken of in Scripture. (See Deu. 29:4<\/span>; Isa. 6:9<\/span>; Jer. 5:21<\/span>; Mat. 13:14-15<\/span>.) It was because of this disposition that the prophet was to give them a sign to which they could not shut their eyes.<\/p>\n 2<\/strong>. <\/strong> Which have eyes to see, and see not <\/strong> This rebellious nation (Eze 2:3<\/span>; Eze 2:8<\/span>; Eze 3:26-27<\/span>) have had their eyes blinded and their ears deafened by their rebellion (Isa 6:9<\/span>; Isa 42:20<\/span>; Jer 5:21<\/span>; Mat 13:14-15<\/span>). They have seared their consciences and deadened their moral perception until even the prophecies just uttered have not moved them to faith and reformation. This is true not only of the hopeless Israelites in Jerusalem now, forsaken by Jehovah, but of many even of the true Israel who are in exile. (See notes Eze 11:16-21<\/span>.) They need simpler and more impressive picture-sermons to bring them to a conscious recognition of their spiritual condition and the fate which awaits impenitence even the destruction of the holy city.<\/p>\n Eze 12:2 Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they [are] a rebellious house.<\/p>\n Ver. 2. A rebellious house.<\/strong> ] Heb., A house of rebellion, domus perduellis,<\/em> that hath cast down the gauntlet of defiance against me. <\/p>\n <\/p>\n Which have eyes to see, and see not,<\/strong> ] sc., <\/em> To any good purpose. They will not see, Isa 26:11 and who so blind as such? They wink wilfully, which is no small aggravation of their sin. Joh 9:4 <\/em> Eph 4:18 <\/p>\n <\/p>\n Which have ears to hear, and hear not,<\/strong> ] i.e., <\/em> Castigatiores non evadunt.<\/em> They are not a button the better for what they hear. They draw not up the ears of their minds to the ears of their bodies, that one sound might pierce both.<\/p>\n Son of man. See note on Eze 2:1. <\/p>\n rebellious = perverse. See note on Eze 2:3. <\/p>\n thou: Eze 2:3, Eze 2:6-8, Eze 3:9, Eze 3:26, Eze 3:27, Eze 17:12, Eze 24:3, Eze 44:6, Deu 9:7, Deu 9:24, Deu 31:27, Psa 78:40, Isa 1:23, Isa 30:1, Isa 30:9, Isa 65:2, Jer 4:17, Jer 5:23, Jer 9:1-6, Dan 9:5-9, Act 7:51, Act 7:52 <\/p>\n which: Deu 29:4, Isa 6:9, Isa 6:10, Isa 29:9-12, Isa 42:19, Isa 42:20, Jer 5:21, Mat 13:13, Mat 13:14, Mar 4:12, Mar 8:17, Mar 8:18, Luk 8:10, Joh 9:39-41, Joh 12:40, Act 28:26, Act 28:27, Rom 11:7, Rom 11:8, 2Co 3:14, 2Co 4:3, 2Co 4:4, Eph 4:18, 2Th 2:10, 2Th 2:11 <\/p>\n for: Eze 2:5 <\/p>\n Reciprocal: Isa 43:8 – General Eze 12:25 – O rebellious<\/p>\n Eze 12:2. Ezekiel and most of the Jews were in Babylon at the time he was doing his work as a prophet. At the same time there were still some left in Jerusalem, for that city had not yet been destroyed. That event was about due and would be the 3rd stage of the captivity. But in spite of the two events that had taken place, referred to as the 1st and 2nd captivities, as well as other evidences of Gods truth, many of the Jews doubted that their capital would really be destroyed. Some of them in Babylon even professed to hope that they would soon return to Jerusalem which they would find unharmed. Eyes and ears which see and hear not, means they refused to use their own senses to perceive the truth.<\/p>\n 12:2 Son of man, thou dwellest in the midst of a rebellious house, who have eyes to see, and see {a} not; they have ears to hear, and hear not: for they [are] a rebellious house.<\/p>\n (a) That is, they receive not the fruit of that which they see and hear.<\/p>\n Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they [are] a rebellious house. 2. The people of Israel among whom the prophet dwells is a rebellious house (ch. Eze 2:3; Eze 2:6-8, Eze 3:26-27). … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 12:2”<\/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-20693","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20693","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=20693"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20693\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20693"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20693"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20693"}],"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
I. <\/strong>It involves the greatest deprivation.<\/p>\n
II. <\/strong>It involves the greatest wickedness.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: John Gill’s Exposition of the Entire Bible<\/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","protected":false},"excerpt":{"rendered":"