Ezekiel 14:10

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.

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.

As they dealt deceitfully with God by seeking answers of peace without repentance, so God would let them be dealt with deceitfully by the prophets whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the safe directions of the true light, He would send the pernicious delusions of a false one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin [FAIRBAIRN]. The people had themselves alone to blame, for they were long ago forewarned how to discern and to treat a false prophet (Deu 13:3); the very existence of such deceivers among them was a sign of God's judicial displeasure (compare in Saul's case, Sa1 16:14; Sa1 28:6-7). They and the prophet, being dupes of a common delusion, should be involved in a common ruin.

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 10. The punishment of the prophet] They are both equally guilty; both have left the Lord, and both shall be equally punished.

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

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. (Matthew 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.

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.

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.

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 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.''

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

Be. They shall be punished alike. (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).

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.

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

10. The punishment of the prophet shall be, etc. — This penalty has been described in detail previously (Eze_13:9; chaps. 5-7, etc.).

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

The prophet"s punishment.

The prophet is to be punished equally with the rest of the people, because his guilt is equal to theirs. The pleas and excuses which he might suggest are all swept away as so many refuges or lies.

I ECCLESIASTICAL RANK. There was a recognized professional distinction between the prophets and the people; the prophets belonged to a separate order. But "orders" have no saving efficacy. The status of the Christian ministry affords certain earthly privileges, while it confers certain spiritual obligations. But it is only economic, temporary, and for this world"s service. Before God the distraction between cleric and laic vanishes, and each soul stands in its simple human character. God judges an archbishop as a man, not as a dignitary. His office appertains to his powers and dudes, the talents for which he will have to account. But in this respect it is like the office of any other person a measure for his service, not a shelter for his sinfulness. In the world beyond the grave each soul is but a soul; rank and office are left behind like castoff vestments. Therefore the sinful ecclesiastic will be treated as any other sinner.

II DIVINE GIFTS. The false prophets of Ezekiel"s day do not appear to have had any peculiar Divine gifts. They were mere pretenders. But even those men who are especially endowed are not to consider themselves as thereby lifted above common standards of judgment. The prophet of Bethel was a true messenger from God, yet a lion met him in the way and slew him for his disobedience. (1Ki_13:26) The apostle may "have the gift of prophecy," yet if he "have not charity" he is "nothing". (1Co_13:2)

III KNOWLEDGE. If the prophets did not know the right way, they should have made themselves acquainted with it, for they were supposed to hold the keys of revelation. But as the signpost never reaches the city to which it is constantly pointing, the man who knows the way, and who is capable of showing it to others, may yet be never treading it himself. Then his knowledge will not save him. It is the same in respect to those who are enlightened by Divine teaching, though they are not called upon to teach others. A clear conception of "the plan of salvation" will not save a man. If a prophet will be punished like any other man, surely the merely orthodox believer in the dogmas of the Church will stand in a similar position of peril if he does not add practice to creed.

IV POPULARITY. Those guilty prophets of Israel were popular men. Their doom was to suffer the fate of the people they fawned upon. A moment"s reflection must make it apparent that the favour of the world, and even the favour of the Church, are no guarantees for the favour of Heaven; for men may be deceived or may judge by low, unworthy standards. But appearances are so flattering that people fall into the snare, and take.comfort from the thought that all is going well with them among men. The one vital question is, "How do we stand before God?

The misleader and the misled.

One of the features of Israelitish life at this epoch of the Captivity was the evident number and power of false prophets. General excitement and change are, of course, favourable to imposture. Men sought everywhere for guidance, comfort, hope; but, instead of having recourse to the authorized prophets of the Lord, they went to the pretentious and deceptive religious guides who seem to have traded upon the misfortunes of their country. These men were in the habit of saying what was expected and desired, of uttering smooth things, of buoying up the people with the hope that threatening calamities might be averted. Thus the effect of these men"s counsels was to prevent the people from true repentance and to hasten the country"s ruin. Ezekiel was directed to denounce these misleaders of the nation, and to declare that they should participate in the approaching calamities. "The punishment of the prophet shall be even as the punishment of him that seeketh unto him.

I PROPHET AND PEOPLE WERE PARTAKERS IN SIN. The sin in essence was departure from God. Those who should have repaired to the Source of all wisdom and authority turned aside, and "sought unto" ignorant, self-seeking impostors. In this they sinned; and the sin was shared by those to whom they had recourse. These pretended prophets knowingly misled the people; for they saw no vision and heard no voice, and their utterances were dictated, not by the law of Divine righteousness, but by the aims of human policy. People and prophets sinned together, and sinned alike.

II PROPHET AND PEOPLE WERE PARTAKERS IN CONSEQUENT ERROR. The counsel which was thus given and accepted, and consequently acted upon, led the people astray. The only hope for Jerusalem and for the Jews was a general humiliation, confession, and repentance, a turning unto the Lord. From such a course they were deterred by the deception which they practised upon one another, and the delusion which they mutually encouraged. Hence the error into which they were misled, the error of continued idolatry, unbelief, and rebellion.

III PROPHET AND PEOPLE WERE PARTAKERS IN COMMON PUNISHMENT. It would have been unjust to punish only those who were led astray, for their false guides and evil counsellors were to blame for misleading them. It would have been unjust to punish only the false prophets; for these men were induced and encouraged to practise their deceiving arts by the readiness of their dupes to receive and to act upon their advice. Hence a common guilt entailed a common penalty. There was little distinction in crime; there was little distinction in punishment. Retribution is a fact in the government of the Supreme, who can never look upon iniquity. "Though Land join in hand, the wicked shall not go unpunished. T.

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

Like the iniquity of the inquirer, so will be the iniquity of the prophet Like the iniquity of the one who comes to learn and does not learn, so will be the iniquity of the false prophets.

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.