This chapter covers two distinct but interesting phenomenon.

In the first part of the chapter, God is discusses people setting up idols in their hearts and then going to prophets (of God?) to inquire of God.  God will then answer the person's request through the prophet and then smite both the prophet and the idolator.  This God will do as an example to keep people from further straying.

I don't think this should be read to mean that having an idol in the heart disqualifies a person from inquiring, or even praying to God.  This whole book of Ezekiel is about the utter spiritual break down of Judah prior to the final Babylonian invasion.  

Similarly, the "prophets" could very well mean the false prophets that were discussed in the prior chapters.  For all we know, only Jeremiah is the true prophet of God in Jerusalem at this time (Ezekiel and Daniel are already exiled), but there were many, many false prophets running around saying they heard from God but when in fact they had not.  Here, God might be suggesting that God will actually answer requests made to false prophets, but it will be bad.

In the second part of the chapter, we get a sense of the total spiritual collapse of Judah.  If Job, Noah, and Daniel (the marginalia of the NIV says it might not be the exiled Daniel) were in the land their righteousness would save themselves, but no one else, not even their own sons and daughters.

What is interesting is the selection of these three as examples.  Noah's righteousness probably did save his family , but could not save the world.  Job's righteousness did not save his family, but it did save himself.  As for Daniel, if the marginalia's suggestions is correct and it is a different Daniel, then he must have been similarly looked up as the others.  If it in fact refers to the exiled Daniel of Babylon, then then the implications are vast.  There must already be reports from Babylon that their exiled Israelite kin Daniel has maintained his righteousness and has done well in Babylon.