Ezekiel 2:5

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.

Ver. 5. And they, whether they will hear, or whether they will forbear.] 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, speak to the posts; they had somewhat else to do than to give ear to them. See 1Co 1:22. Of those also that do hear, scarce the hundredth man believeth our report, saith Calvin; Nay, scarce the thousandth man, saith Chrysostom.

For they are a rebellious house.] 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}

Yet shall know that there hath been a prophet among them.] Let them prove incorrigible, they shall also prove inexcusable, and self-condemned. See 2Co 2:16. {See Trapp on "2Co 2:16"} 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, {b} They may better bethink themselves.

{a} Acts and Mon.

{b} Jerome.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This declareth on the one part God’s great affection toward his people, that notwithstanding their rebellion, yet he will send his Prophets among them, and admonisheth his ministers on the other part that they cease not to do their duty, though the people be never so obstinate: for the word of God shall be either to their salvation or greater condemnation.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

forbear--namely, to hear.

yet shall know--Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity (Eze 33:33).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Yet shall know that there hath been a prophet among them.] By this they shall be assured of two things:

1. That God in his mercy had given them due warning.

2. That themselves were inexcusable, for not taking it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. (Romans 2:12.) 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 —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Whether they will hear, or whether they will forbear.—Comp. Eze_3:11. God’s 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); 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). 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; Mal_4:5, compared with Mat_17:12; Act_2:16-22.)

A rebellious house.—Literally, a house of rebellion. 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.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they, whether they will hear, or whether they will forbear,.... 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:

(for they are a rebellious house); or, "a house of rebellion" (z); a most rebellious one; hard of heart, face, and neck:

yet shall know that there hath been a prophet among them; 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,

(y) "cessaverint", Pagninas, Montanus, Starckius; "desistent", Calvin, Junius & Tremellius, Piscator. (z) "domus rebellionis", Montanus, Calvin, Piscator, Junius & Tremellius, Starckius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A rebellious house - 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Forbear to sin. (Haydock) --- He thus insinuates free-will. (St. Jerome) --- If they refuse to hear my prophet, they will at least perceive that hey are inexcusable. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Hear; they only hear that comply with God’s counsel, and as for others, they hearing hear not.

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.

For they are a rebellious house; family, house put for the whole nation; yet wait the event, do thy duty.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Whether they will hear — 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, 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.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Whether they will hear, or whether they will forbear, etc. The latter word is used in the sense of "cease" or "desist," as in 1Co_9:6 and Eph_6:9. The same formula meets us in ver. Eze_3:11, Eze_3:27. The prophet is warned beforehand of the (at least) probable failure of his mission, wholly or in part. We note the parallelism of thought, though not language, in 2Co_2:15, 2Co_2:16. Such, at all times, has been the condition of the prophet"s work. The expectation is grounded upon the antecedent fact of their being a "rebellious people." There is the consolation that in the end, partly through the fulfilment of his words, partly, it may be, through the witness of their own conscience, they shall know that there has been a prophet among them. (comp. Jer_28:9) We note that it is the first time that Ezekiel claims that name for himself.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Shall know - They that obey shall know by the good I will do them, those that will not, by the evil which I will bring upon them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And they whether they listen or whether they forbear from listening.

for they are a rebellious house They are remonstrative people, but I want them to know at the time of their retribution that a prophet had been in their midst who reproved them, and they did not heed.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.