(5) Whether they will hear, or whether they will forbear.--Comp. Ezekiel 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 (Isaiah 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" (2 Corinthians 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 Joel 2:31; Malachi 4:5, compared with Matthew 17:12; Acts 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."
Verse 5. - Whether they will hear, or whether they will forbear, etc. The latter word is used in the sense of "cease" or "desist," as in 1 Corinthians 9:6 and Ephesians 6:9. The same formula meets us in ver. 7; Ezekiel 3:11, 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 2 Corinthians 2:15, 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. Ezekiel 33:33; Jeremiah 28:9). We note that it is the first time that Ezekiel claims that name for himself.
2:1-5 Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind that still he is a son of man, a weak, mortal creature. As Christ usually called himself the Son of man, it was also an honourable distinction. Ezekiel's posture showed reverence, but his standing up would be a posture of greater readiness and fitness for business. God will speak to us, when we stand ready to do what he commands us. As Ezekiel had not strength of his own, the Spirit entered into him. God is graciously pleased to work in us whatever he requires of us. The Holy Spirit sets us upon our feet, by inclining our wills to our duty. Thus, when the Lord calls upon the sinner to awake, and attend to the concerns of his soul, the Spirit of life and grace comes with the call. Ezekiel is sent with a message to the children of Israel. Many might treat his message with contempt, yet they should know by the event that a prophet had been sent to them. God will be glorified, and his word made honourable, whether it be a savour of life unto life, or of death unto death.
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,
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."
(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.