As Richards says "the Jewish captives were still optimistic about an early return home. In these messages Ezekiel systematically destroys the foundations of their false hopes." He goes on to summarize the key concepts (with parallel Scriptures) in Ezekiel 12 as "Exile -Deut 27-28. Rebellion - Numbers 14. Oracle - Psalms 35-37.  Remnant - Isaiah 32-33. Judge Psalms 96-100" (The Bible reader's companion. Wheaton, Ill.: Victor Books)

EBC notes that "Ezekiel always gave specific dates for new visions or oracles. Since no new chronological notice was given, and since the speeches of chapters 12-19 were closely related thematically to the foregoing vision, it can be assumed that these messages were uttered shortly after Ezekiel's explanation of the vision in chapters 8-11."

The date of Ezekiel's prophecy in this chapter cannot be stated with absolute certainty, but as Ezekiel generally presents a chronological record,  the date is almost certainly between the sixth month of the sixth year of Jehoiachin's captivity, circa 592, ("It came about in the sixth year, on the fifth day of the sixth month, as I was sitting in my house with the elders of Judah sitting before me, that the hand of the Lord GOD fell on me there." Eze8:1) and the fifth month of the seventh year, circa 591 ("Now in the seventh year, in the fifth month, on the tenth of the month, certain of the elders of Israel came to inquire of the LORD, and sat before me." Eze20:1). Adam Clarke appears to be correct in his comment that "All the prophecies from this to the twentieth chapter are supposed to have been delivered in the sixth year of Zedekiah, five years before the taking of Jerusalem. How accurate the prediction! and how exactly fulfilled!"

J Vernon McGee sets the context writing that "Zedekiah was on the throne in Jerusalem, and the false prophets were saying to the captives, “Look, Nebuchadnezzar has made two sieges of Jerusalem, and he’s carried away captives, but he did not destroy the city, he did not burn the temple, and he did not execute the king. You are going to be able to return soon. There’s nothing to worry about.”

The Greek Septuagint phrases it slightly different stating that Ezekiel "was dwelling in the middle of those who had a general disregard for what was right (Greek = adikia) including a disregard for human rights and characterized by injustice, unrighteousness, disregard for God's laws and disobedience to God."

Expositor's Bible Commentary adds that "The exiles had not grasped the serious consequences of Ezekiel's warnings. They still hoped for an early return to Palestine, for they viewed the continued preservation of Jerusalem and Judah as signs of security After all, Jerusalem was the eternal city. They presented several reasons for their hope and security--as well as their objections to Ezekiel's warning--in chapters 12-19. First, if judgment was to come, it would not be in their lifetime, as Ezekiel had declared (ch.12). Second, Ezekiel was only one of many prophets. Most prophets and prophetesses announced hope and reasons for optimism. Why should the people listen to Ezekiel (ch. 13)? Third, the leaders in Judah were ultimately responsible. If there was to be any judgment, it would be on them, not the exiles (ch. 14). Fourth, if real danger of judgment should exist, then they would only have to find some righteous man to intercede for them before God. Thus they would be delivered (ch. 14). Fifth, how could Ezekiel possibly believe that God would judge his own chosen people? He would not do that (chs. 15-16). Sixth, it would not be fair for God to judge anyone for his forefathers' sins. The people thought Ezekiel was saying that God did judge one for his forefathers' sins (ch. 17). Seventh, if judgment was really coming, then there was nothing they could do to stop it; for they would be paying for their fathers' sins. It would not make any difference if they repented (ch. 18). Eighth, Zedekiah, the contemporary ruler of Judah, could be trusted. He would throw off the yoke of Babylonia (ch. 19). Ezekiel patiently, systematically, and adamantly (cf. Ezek3:9) challenged the naive reasoning of the exiles, undermining each source of their optimistic rejection to his warnings of judgment. When Ezekiel had finished his challenges, no excuses remained."

"Eyes to see but do not see" (Dt29:4; Is6:9,10; 29:9-12; 42:19,20; Je5:21; Mt13:13,14; Mk4:12; 8:17,18; Lu8:10; Jn9:39-41; 12:40; Ac28:26,27; Ro11:7,8; 2Co3:14; 4:3,4; Ep4:18; 2Th2:10,11) indicates that they failed to comprehend what they saw, which clearly indicates that they had a spiritual problem. They had heard the truth about the consequences of disobedience many times before, but their unregenerate (spiritually uncircumcised) heart invariably twisted or rejected that truth. Thus the exiles rejected all the signs and sermons from Ezekiel that prophesied the impending destruction of Judah and Jerusalem. The fall of the Northern Kingdom (Israel) in 722 bc should have been a lesson in the consequences of national sin but neither the exiles or those remaining in Judah learned their lesson.

How much like Judah we all have been at times...we know what we are doing is a clear violation of God's law and that it has reaped consequences in our life or other people's lives and yet we stubbornly continue in that destructive behavior or attitude! How we all need to remember rebellious Judah's example and that "these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come." (1Cor10:11, cf 10:6)

Richards notes that "Grasping spiritual truth is a matter of attitude rather than intelligence. Eyes to see and ears to hear speak of man’s natural capacity to process information. Don’t be surprised when the “wise” of this world ridicule biblical faith. The failure to truly see or hear is rooted in mankind’s attitude toward God. Only a heart open to the Lord will grasp and respond to His truth. (Richards, L. 1991. The Bible reader's companion.  Wheaton, Ill.: Victor Books)

"For they are a rebellious house" The Hebrew word  for rebellious (meriy from marah = be bitter, rebel against; click to study the 14/22 occurrences of meriy are in Ezekiel) describes a hard hearted attitude which reserves the right to make the final decision regarding one's life independent of any authority. Sin is conscious, obstinate rebellion against the known will of God. It is an attitude manifest by actions which are consciously flung in the face of a holy and righteous God. God says that the whole "house" (Ezekiel and Jeremiah being some of the few exceptions) was rebellious. In the Septuagint, the Greek word (parapikraino from pará = to the point of + pikraíno = to embitter) used to translate "rebellious" means to continually (the verb is present tense = habitual action) provoke or exasperate. Israel and Judah were continually provoking the LORD (the only NT use of parapikraino is found in Heb3:16 where the writer asks the rhetorical question "who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses?"

Matthew Henry writes that God had to give the message first visually and then verbally to the exiles "because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them."

Why was Israel spiritually blind? The LORD explains (note the use of the word "for" which is usually a clue that what follows explains the preceding section) that their spiritual blindness was a consequence of their rebellion which denied God's right to rule in their heart. People in our day demonstrate the same rebellious tendencies in their hearts and in their actions.  But both then and now, rebellion against God reaps consequences, paying out bad "dividends". One way or another, people who "despise wisdom and instruction" (Pr1:7) always pay a high price. "Are you suffering from choices you've made that have grieved your heavenly Father?" God can use those consequences for your eternal welfare. Humble yourself and return to Him today! The way back to God begins with a broken heart which sees our sin as God sees it.

The psalmist amplifies on why Israel was spiritually blind and deaf. In psalm 115 he describes an idol as something that "...they have eyes, but they cannot see. They have ears, but they cannot hear...." (Ps115:5-6) Then the psalmist describes the effect of idolatry on the idolater writing that "Those who make them will become like them. Everyone who trusts in them." (Ps115:8) We know from other passages that Israel clearly was guilty of gross idolatry (eg Ezek 6 mentions idols five times). And thus it should be no surprise that the exiles have eyes but cannot see and ears but cannot hear spiritual truth. Dearly beloved, are you "toying with idolatry"? Idols come in many different shapes and sizes in our modern world and yet anything that is repetitively coming between you and God is your "idol". So let me ask again: are you worshipping any idol. In John's second epistle he gave a stern warning in the from of an urgent (aorist imperative) command: "Little children, guard yourselves from idols." (1Jn5:21) Beware of idolatry for it "blinds" us to spiritual truth.

Jameison, Fausset, Brown has an interesting comment regarding the fact that the rebellious nature of Jewish exiles is reemphasized once again (Hebrew word for "rebellious" was used 7x in the first 3 chapters and last used in Ez3:27). They suggest that "Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are willfully blind...the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital."

Let's Apply this truth: When people become spiritually blind and deaf, God may use unusual means to get their attention and to get His Word to them. God will probably not ask most of us to carry out such bizarre acts as Ezekiel was commanded to perform, but there is an important practical question we must all ask ourselves: Can others tell by my  life-style that I really believe Jesus is coming again to judge the world in righteousness. Peter reminds us that "the day of the Lord will come like a thief (just as judgment would finally fall on Jerusalem), in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up (Jerusalem and Judah will be made desolate). Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless." (2Pe 3:10–14)? Remembering that you were created for eternity and that your life on earth is a temporary assignment should radically alter what you value as important and where you spend your time. Am I living my life with the conscious, constant awareness that I am a "sermon" to those around me who are spiritually blind to God’s truth? You may be the only "Bible" someone else ever reads. What do they say about your Jesus and His gospel from reading your "Bible"?

The Septuagint translates "exile" uses a Greek word which means to be taken into captivity by spear point clearly implying that this is to be exile related to military captivity.

"In their sight" (Septuagint translates the Hebrew with Greek enopion meaning "face to face") is a key phrase in this chapter, mentioned 6 times in these first 7 verses. Do you see the paradox? Ezekiel was to act out this drama in the sight of those who did not have eyes to see with the hope that they would open their eyes to see the underlying spiritual truth! The exiles for whom Ezekiel performed this drama had experienced captivity and exile themselves either in 605 b.c. or in 597 b.c. Therefore it follows that they should be able to recognize what Ezekiel was acting out, but as we see in verse 8, they fail to understand what he is doing.

Jehovah's declaration "Perhaps they will understand" clearly reflects His longsuffering and lovingkindness toward His unfaithful "wife" Israel (Jer2:2, 3:1, 31:32). God's "ulterior motive" for Ezekiel's strange actions was to hold out His hand of grace in hope that the rebels might come to their senses (2Ti2:25-26), see the error of their ways, repent and return to Him. In Jeremiah God instructs the prophet to record in one volume all the messages since the outset of Jeremiah’s ministry in 627 bc. (Jer1:2) up to 605/604 bc, to be read to the people in the temple so that "Perhaps the house of Judah will hear all the calamity which I plan to bring on them, in order that every man will turn from his evil way; then I will forgive their iniquity and their sin...Perhaps their supplication will come before the LORD and everyone will turn from his evil way, for great is the anger and the wrath that the LORD has pronounced against this people." (Jer 36:3,7)

In chapter 33 God instructs Ezekiel to "Say to them, 'As I live!' declares the Lord GOD, 'I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?" (Ez 33:11) 

In Jeremiah God says "Perhaps they will listen and everyone will turn from his evil way, that I may repent of the calamity which I am planning to do to them because of the evil of their deeds." (Je26:3)

God's heart of lovingkindness is also seen in Deuteronomy where He says "Oh that they (His "chosen people") had such a heart in them, that they would fear Me, and keep all My commandments always, that it may be well with them and with their sons forever!...Would that they were wise, that they understood this, that they would discern their future!" (Dt5:29 32:29)

And in the Psalms God says "Oh that My people would listen to Me, that Israel would walk in My ways!" (Ps81:13)

Craigie refers to this "perhaps..." clause as "The ministry of judgment (which) retains the hope of repentance." (Ezekiel. The Daily study Bible series. Louisville: Westminster John Knox Press) adding "The fact that the prophet’s ministry continues at all is based on this “perhaps”. People seem to be so blind and deaf, but perhaps if something is said and done often enough, someone will understand. And so it becomes clear again that the continuing declaration of judgment is in fact a sign of grace. The warning of impending judgment always leaves open the possibility of repentance."

This prophetic drama  (591bc) was fulfilled several years later (586bc) when after 18 months of laying siege to Jerusalem, the Babylonians finally broke through the city walls "and all the men of war fled by night by way of the gate between the two walls beside the king’s garden, though the Chaldeans were all around the city. And they went by way of the Arabah. But the army of the Chaldeans pursued the king and overtook him in the plains of Jericho (this equates with God spreading His net and ensnaring Zedekiah) and all his army was scattered from him (exactly as Ezekiel had predicted). Then they captured the king and brought him to the king of Babylon at Riblah, and he passed sentence on him. And they slaughtered the sons of Zedekiah before his eyes, then put out the eyes of Zedekiah and bound him with bronze fetters and brought him to Babylon." (2 Ki 25:4-7).

Jeremiah records a similar description, stating "it came about, when Zedekiah the king of Judah and all the men of war saw them (the Babylonian officials within the confines of Jerusalem), that they fled and went out of the city at night by way of the king’s garden through the gate between the two walls; and he went out toward the Arabah." (Jer 39:4 cf similar description of Zedekiah's escape attempt in Jer52:7-11)

Why would God go to such lengths (visual drama vv3-6 followed by a verbal explanation in vv8-16) to describe the fate of King Zedekiah to the exiles who are not even in Jerusalem? As noted in vv15-16, the over arching goal is clearly that all "might know that I am the LORD".  But it is reasonable to speculate that as long as Zedekiah was upon the throne in Jerusalem, the exiles could flatter themselves with the vain hope that he might sign a peace accord or somehow otherwise reconcile with Nebuchadnezzar. Zedekiah, instead of being their deliverer, would very shortly be their fellow-suffer according to the sign and sermon by Ezekiel.  In addition since there had been no fulfillment of Ezekiel's doom and gloom predictions given over the previous 2 years, the exiles would have reasoned that there was an increasing likelihood that they would experience an early return to Jerusalem (see verses12:21-25). 

"You shall cover your face so that you cannot see the land" (1Sa28:8; 2Sa15:30) There were occasions when the face was covered in mourning or shame, but those Scriptural allusions use a different Hebrew verb than the one used here. Most scholars agree that Ezekiel's action of covering his face so that he could not see the land (the land he was in at that time was Babylon) predicted the blinding of Zedekiah who then would never be able to see the land of Babylon.  Jeremiah records that Nebuchadnezzar "blinded Zedekiah's eyes and bound him in fetters of bronze to bring him to Babylon" (Jer39:7) fulfilling Ezekiel's prediction.

"For I have set you as a sign" (11; 4:3; 24:24; Is8:18; 20:2-4) By performing the specific actions, Ezekiel became the message pointing the way. In a similar way the actions of believers today constitute the message of the gospel of Jesus Christ. What message are you giving out?

"Went out in the dark" is translated in the Septuagint as "went out secretly (Greek = krupto = to hide, keep from being seen, keep secret; root of our English word "cryptic")". Ezekiel's actions were cryptic to the eyes of the bewildered exiles!

Stop for a moment and put yourself in Ezekiel's place. Can you imagine the reaction he must have encountered from the rebellious exiles...here he is, loaded down with baggage, digging through the mud brick wall and then walking out, headed covered, disappearing into the dark night? The exiles would have the evening to reflect on Ezekiel’s latest "dramatic antic". Surely they must have wondered what he was up to now. Remember, that by now the exiles probably were not surprised by his bizarre behavior. But what did this charade mean? In the next section God opens the prophet's mouth to satisfy the curiosity of the exiles.

The fact that Ezekiel's prophesy is given in two stages (visual, then verbal) would have compelled the exiled viewers (stage 1) to reflect on the interpretation before confronted with the verbal explanation (stage 2) the next day. Quite likely the most obvious interpretation to the spiritually dulled exiles who were surviving on (vain) hope would have been that the exile was about to end! They may have reasoned that just as Ezekiel packed and left, so too would they soon leave, setting out again on the road to Jerusalem. Their empty hope however would be dashed, as Ezekiel declared the true meaning the next day.

Parenthetically, we should note that if Ezekiel had balked the preceding day and failed to do "as...commanded" (v7), it is not likely that he would have heard a word from the LORD the next morning. Obedience always brings blessing. John echoes this principle recording Jesus' words that "He who has My commandments and keeps them, he it is who loves Me and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him." (Jn14:21) What instruction has God given you that you need to obey, so that you might enjoy the blessing of an ever increasing awareness of His presence?

"This burden" (prophetic oracle) (Hebrew masa') (2Ki9:25; Is13:1; 14:28; Mal1:1) can mean a load that is carried about, but in the present context refers to an oracle or a pronouncement, and specifically to a prophetic utterance with the focus being on the content of the prophesy.

"The prince in Jerusalem" (7:27; 17:13-21; 21:25-27; Je21:7; 24:8; 38:18) is a reference to Zedekiah who the ruler of Judah as Ezekiel prophesied and was the third son of Josiah to sit on the throne and the last ruler of Judah. Ezekiel does not use the Hebrew term melek for "king". The Septuagint concurs, translating "prince" with the Greek word archon, meaning one in a position of eminence, ruling capacity or leadership, especially referring to civic leadership.

Matthew Henry explaining the need for a sign for rebellious Israel (and for all who are rebellious) reasons that "The ignorance of those that are willfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the willfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable."

"So it will done to them" Who is them? In context, them refers to King Zedekiah and his court officials. (see note above)