Exegetical and Hermeneutical Commentary of Ezekiel 14:10
And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh [unto him];
10. Both the people and prophet shall perish together; the punishment of the one shall be as that of the other. Already Jer 14:15-16; Jer 27:15.
The passage rests on such general assumptions as these: 1. That the principles of the constitution of Israel are known, and the fundamental one is, thou shalt have no other gods before Me. Probably Ezekiel interpreted this first principle as Hosea did, including among “other gods” not only gods different from Jehovah, but images or representations of Jehovah himself (Hos 8:6). Men’s first duty was to be true to this principle; cf. the summary proceeding advocated in Deu 13:2. To those who sin against this fundamental article of religion all other religious offices and ordinances, so far from being beneficial, are made by God a means of destruction. The preaching of the true prophets only hardens (Isaiah 6); or prophecy may be turned into false prophecy. The man who wittingly commits sin had better keep clear of religious ordinances and performances. And the “prophet” (even the modern one) had better keep clear of wicked men, lest he should be used as the instrument of their punishment and perish with them. See on Eze 3:20.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 10. The punishment of the prophet] They are both equally guilty; both have left the Lord, and both shall be equally punished.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is so great parity in the folly and impiety of both seducing prophets and the seduced people, that it is hard to say whose sin is greatest. Their punishment shall be by the Lord made as like as they made their sin, and both shall be cut off and destroyed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. As they dealt deceitfullywith God by seeking answers of peace without repentance, so God wouldlet them be dealt with deceitfully by the prophets whom theyconsulted. God would chastise their sin with a corresponding sin; asthey rejected the safe directions of the true light, He would sendthe pernicious delusions of a false one; prophets would be given themwho should re-echo the deceitfulness that already wrought in theirown bosom, to their ruin [FAIRBAIRN].The people had themselves alone to blame, for they were long agoforewarned how to discern and to treat a false prophet (De13:3); the very existence of such deceivers among them was a signof God’s judicial displeasure (compare in Saul’s case, 1Sa 16:14;1Sa 28:6; 1Sa 28:7).They and the prophet, being dupes of a common delusion, should beinvolved in a common ruin.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they shall bear the punishment of their iniquity,…. Both the false prophet, and those that sought unto him, and were deceived by him; and which being laid according to the strictness of divine justice, is intolerable: sad is the case when a man is obliged to bear his own sins, and the punishment of them, and has no surety to undertake for him, and be a mediator between God and him, and make atonement for him:
the punishment of the prophet shall be even as the punishment of him that seekest [unto him]; they being both alike culpable, each pursuing the desires of their own evil hearts; the one seeking for smooth things to be spoken to him; the other speaking them, in order to gratify him, and for the sake of gain; the one being a false prophet, and the other seeking to and inquiring of him, though he was such, slighting and rejecting the true prophets of the Lord; both being deceived, and both blind, and so should fall into the same ditch, being under the same judicial blindness and hardness of heart. The Targum is,
“according to the sin of him that comes to learn and learns not; according to the sin of the false prophet shall it be.”
Fuente: John Gill’s Exposition of the Entire Bible
Here what Ezekiel had partially touched upon is more clearly taught. For he had said, that at length false prophets should meet with punishment, but he now joins the whole people with them, and at the same time repels the empty pretenses by which men are always willing to conceal their fault. For when he mentions their iniquity by name, it is the same as forbidding them to turn their back any more. In this way, then, God removes all the cavils to which men usually resort, since they never pursue these tortuous paths without being conscious of their iniquity. For when God says that he is a searcher of hearts, he brings openly before us the secret feelings of mankind. As long as hypocrites have to deal with men, they easily delude them: and then they put on various disguises, by which they throw off the blame from themselves. But when God addresses them, his language necessarily penetrates to their hidden thoughts. Now therefore we understand the force of the words which God uses, they shall bear their iniquity
He now adds, the iniquity of the inquirer shall be like that of the prophet. We have said that the sacred name of prophet is improperly transferred to impostors: but God often speaks thus by concession, and in this way a stumbling block occurs by which the weak are disturbed. For when they hear that deceivers, who not only obscure God’s word but pervert it, proudly boast in their title, they are moved, and not without reason. For divine things ought seriously to move us to reverence, since prophets are organs of the Holy Spirit. Hence that man is worthy of such honor that no man ought to despise one who is reckoned a prophet. But because God tries his own people and blinds the reprobate, as we have said, when he sends them false prophets, in order that the faith of the pious should not faint when they hear that sacred name profaned, he says by concession — well, they shall be called prophets — but he does not mean that those shall be truly and really esteemed such who falsely claim to themselves that glory. Now let us come to the next clause, the iniquity of the inquirer shall be like that of the prophet. We have already spoken of the iniquity of those who, being led captive by the lies of Satan, endeavor to pervert both the worship and the pure doctrine of God. Since therefore they propose to contend with God, their iniquity is by no means excusable. But another question may arise concerning the people, which, although we have solved it before, yet it may be expedient to repeat it. He says, then, that those who had been deceived by the false prophets would be subject to punishment, that they may sustain the same penalty. This seems hard, as I have said: but the Prophet had previously taught that the people would be justly involved in the same punishment with the impostors, because they erred knowingly and willingly. For if they had cordially devoted themselves to God, and had suffered themselves to be ruled by his Spirit, and by the teaching of the law, they had doubtless been freed from all error. For God takes care of his own people, though he does not defend them from the insults of the ungodly, yet he fortifies them by the foresight and fortitude of his Spirit. Those who are deceived, receive the just reward of either their sloth or pride or ingratitude. For many scarcely deigned to inquire what the will of God was: others looked down as from an eminence on whatever was uttered in God’s name: for through self-confidence they receive with difficulty any instruction but their own. Since then they were so unteachable, they are worthy of the reward which I have mentioned. Others again are ungrateful to God: for they stifle his instructions and the knowledge of heavenly things, and contaminate and pollute what is sacred; so that God justly joins the disciples with their masters when he revenges sacrilege as we see, since all sacred teaching is overthrown.
But Ezekiel expresses more when he says, that the people had inquired. For they had counselors, who thereby gave a direct approbation to their employment. If they had been teachable they would not have betaken themselves so eagerly to the false prophets: hence the greater their diligence in this direction, the more their crime was apparent, since they purposely rejected God and his servants, by transferring themselves to the false prophets. We now understand the meaning of this sentence. It only remains that each of us should apply what is here said to his own profit. The Papists think themselves to be twice or thrice absolved if they have been deceived in any quarter. But, on the other hand, Christ exclaims — If the blind lead the blind, it is not surprising if both fall into the ditch. (Mat 15:14.) The reason is here expressed, because however those who are deceived show their simplicity, it is by no means doubtful that they flee from the light and desire the darkness by a crooked and perverse craving. Hence it happens that the iniquity of the inquirer is like that of the prophet.
Fuente: Calvin’s Complete Commentary
10. The punishment of the prophet shall be, etc. This penalty has been described in detail previously (Eze 13:9; chaps. 5-7, etc.).
Fuente: Whedon’s Commentary on the Old and New Testaments
Eze 14:10 And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh [unto him];
Ver. 10. And they shall bear the punishment of their iniquity. ] Neither shall excuse other; but as they have sinned together, so shall they suffer together, quia volentes et scientes errabant, they wilfully went astray. Quandoquidem hic populus vult decipi, decipiatur; they shall infallibly perish. An evil pilot may easily drown himself, and all that are with him, on the same bottom.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
they shall bear the punishment, &c. Heb to Pentateuch (Exo 28:38. Lev 5:1, Lev 5:17. Num 14:34, &c.)
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 14:10-11
Eze 14:10-11
“And they shall bear their iniquity: the iniquity of the prophet shall be even as the iniquity of him that seeketh unto him; 11 that the house of Israel may go no more astray from me, neither defile themselves any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord Jehovah.”
Eze 14:11 here returns to the grand theme so frequently mentioned in all of the prophets, the glory of God’s people, their blessing from God, their righteousness, and their faithfulness in God’s work. The great mistake of Israel was their reliance upon such wonderful promises, “as if they were an unalienable possession bestowed upon them unconditionally; nor did they understand that such glorious conditions would be attainable only upon the condition of their loving and obeying God.
The same author noted that, “This verse (Eze 14:11) renews the appeal for repentance given in Eze 5:6, again reminding Israel that the chief purpose of the forthcoming judgments against them was to bring Israel back from her going astray from God, and to cleanse her from the apostasy by which she had become unclean in God’s sight and had been cast out of fellowship with Him.
The last section of the chapter refutes the false notion that had developed among the Israelites that God’s righteousness would not allow him to destroy Jerusalem completely because of the few righteous people whom they supposed to be living there. Apparently, they had picked up this false idea from Gen 18:32, where it is recorded that God would have spared Sodom if there could have been found as many as ten righteous people in it.
Of course, Israel was wrong about this on several counts: (1) There were not any righteous people in Jerusalem. (2) Even if there had been, God had made no such promise on behalf of Jerusalem, because Jerusalem was even worse than Sodom and Gomorrah. (3) Even if such eminent heroes of righteousness as Noah, Daniel, and Job were in the Jerusalem of Ezekiel’s times, and even if they were interceding for the city, even that could not avert the deserved judgment about to fall upon Jerusalem.
Idolaters Condemned – Eze 14:1-11
Open It
1. In what areas of life do you tend to consider all your options before making a commitment?
2. What feelings would go along with finding out that a friend or spouse had been unfaithful?
Explore It
3. Who had come to visit and inquire of Ezekiel the prophet? (Eze 14:1)
4. What did God reveal to Ezekiel about the elders who came to him? (Eze 14:3)
5. What message was Ezekiel instructed to give the elders about their duplicity? (Eze 14:4)
6. What did God hope to accomplish by answering the elders Himself? (Eze 14:5)
7. What did God call the people to do immediately? (Eze 14:6)
8. What promise did God reiterate about people who tried to seek Him without giving up their idols? (Eze 14:7-8)
9. How would God treat any prophet who would presume to answer a double-minded seeker? (Eze 14:9-10)
10. What did God desire from His people? (Eze 14:11)
Get It
11. When can we inquire of God and receive an answer?
12. What did the elders fail to take into account when they consulted God in the presence of Ezekiel?
13. Where does all idolatry actually take place?
14. What would it mean for an Israelite to be cut off from Gods people?
15. What are some examples of “wicked stumbling blocks” you see in society?
16. What sort of things can become idols of the heart?
Apply It
17. What are some practical ways to discover whether you have set up any idols in your heart?
18. What common object can you imagine to remind you that God sees into every corner of your heart and mind?
Fuente: Old and New Testaments Restoration Commentary
they shall: Eze 17:18-20, Eze 23:49, Gen 4:13, Num 5:31, Mic 7:9, Gal 6:5
the punishment: Eze 14:4, Eze 14:7, Eze 14:8, Deu 13:1-10, Deu 17:2-7, Jer 6:14, Jer 6:15, Jer 8:11, Jer 8:12, Jer 14:15, Rev 19:19-21
Reciprocal: Num 14:34 – shall ye bear Jer 4:10 – surely Eze 13:2 – prophesy against Eze 13:9 – mine Eze 14:5 – I may Hos 9:7 – the multitude Mal 2:12 – the master and the scholar Mat 15:14 – And if 2Ti 3:13 – being
Fuente: The Treasury of Scripture Knowledge
Eze 14:10-11. The most important thought in this verse is the joint responsibility of the false prophet and those who go to him for information. The passage declares that the punishment of the one will be even as that of him who seeketh unto him.
Fuente: Combined Bible Commentary
Both the idolatrous Israelite and the false prophet would bear punishment for their sins, but this would be punishment with a purpose. Then the rest of God’s people might learn and not apostatize and defile themselves with transgressions but enjoy an intimate relationship with Yahweh and He with them (cf. Eze 11:20; Eze 37:28; Exo 19:5-6; Lev 26:16; Jer 7:23; Jer 31:33).