Ezekiel 45:9
For this is what the Lord GOD says: 'Enough, O princes of Israel! Cease your violence and oppression, and do what is just and right. Stop dispossessing My people, declares the Lord GOD.'
This is what the Lord GOD says
This phrase emphasizes the divine authority behind the message. The Hebrew term for "Lord GOD" is "Adonai Yahweh," underscoring God's sovereignty and covenant relationship with Israel. It is a reminder that the instructions are not mere suggestions but commands from the Creator and Sustainer of all.

Enough, O princes of Israel!
The word "Enough" is a call to cease current practices. The "princes of Israel" refers to the leaders and rulers who were responsible for guiding the nation. Historically, these leaders often fell into corruption, and this call is a divine rebuke, urging them to halt their unjust actions. It is a plea for repentance and a return to godly leadership.

Remove violence and plunder
"Violence" and "plunder" are indicative of the social injustices prevalent in Israel at the time. The Hebrew word for "violence" is "chamas," which implies oppression and wrongdoing. "Plunder" suggests theft and exploitation. God is calling for the eradication of these sins, highlighting His desire for a society built on peace and fairness.

Practice justice and righteousness
"Justice" and "righteousness" are foundational to God's character and His expectations for His people. The Hebrew word for "justice" is "mishpat," which involves fair treatment and legal equity. "Righteousness," or "tsedaqah," refers to living in a way that is morally right and just. Together, they form the ethical standard that God desires for His people, reflecting His own nature.

Stop dispossessing My people
To "dispossess" means to deprive someone of their rightful property or status. The leaders were guilty of taking land and rights from the people, contrary to the covenantal laws given by God. This command is a call to restore what has been unjustly taken, emphasizing God's concern for the oppressed and His commitment to justice.

Declares the Lord GOD
The repetition of "declares the Lord GOD" at the end of the verse reinforces the authority and seriousness of the message. It serves as a divine seal, affirming that these are not merely the words of a prophet but the very words of God Himself. This declaration is a reminder of God's ultimate authority and His unwavering commitment to justice and righteousness.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, tasked with delivering God's messages to the Israelites.

2. Princes of Israel
The leaders and rulers of Israel who were responsible for the governance and justice in the land.

3. Israel
The nation chosen by God, often called to repentance and adherence to His laws.

4. The Lord GOD
The sovereign and holy God of Israel, who demands justice and righteousness from His people.

5. Babylonian Exile
The period when the Israelites were exiled from their land due to their disobedience, during which Ezekiel prophesied.
Teaching Points
Call to Justice
God demands that leaders and individuals practice justice and righteousness. This is a timeless call for all believers to ensure fairness and equity in their dealings.

Repentance from Oppression
The command to "remove violence and plunder" is a call to repentance from any form of oppression or exploitation. Believers are to examine their lives and rid themselves of any unjust practices.

Responsibility of Leadership
Leaders, whether in the church, community, or family, have a responsibility to lead with integrity and justice, reflecting God's character.

God's Heart for the Oppressed
The verse highlights God's concern for those who are dispossessed and oppressed. Christians are called to advocate for and support those who are marginalized.

Holistic Righteousness
Righteousness is not just a personal attribute but involves social justice and ethical behavior in all areas of life.
Bible Study Questions
1. How does Ezekiel 45:9 challenge our current understanding of justice and righteousness in our personal lives and communities?

2. In what ways can we, as individuals or as a church, remove "violence and plunder" from our midst today?

3. How do the themes of justice and righteousness in Ezekiel 45:9 connect with the teachings of Jesus in the New Testament?

4. What practical steps can we take to ensure that we are not "dispossessing" others, whether materially, emotionally, or spiritually?

5. How can we hold our leaders accountable to the standards of justice and righteousness outlined in this passage?
Connections to Other Scriptures
Amos 5:24
This verse calls for justice to roll on like a river, emphasizing God's desire for justice and righteousness, similar to Ezekiel's message.

Micah 6:8
Highlights what the Lord requires: to act justly, love mercy, and walk humbly with God, aligning with the call for justice in Ezekiel 45:9.

Isaiah 1:17
Encourages learning to do right, seeking justice, and defending the oppressed, echoing the themes of justice and righteousness.

Proverbs 21:3
States that doing what is right and just is more acceptable to the Lord than sacrifice, reinforcing the priority of justice.

Jeremiah 22:3
Commands to do justice and righteousness, and to deliver from the hand of the oppressor, paralleling Ezekiel's exhortation.
Religion the Parent of MoralityJ.D. Davies Ezekiel 45:9-12
People
Ephah, Ezekiel, Levites
Places
Holy Place, Most Holy Place
Topics
Affirmation, Aside, Behaviour, Cease, Declares, Destruction, Dispossessing, Driving, Evictions, Exactions, Execute, Expropriations, Judging, Judgment, Justice, Lift, O, Oppression, Practice, Princes, Remove, Righteousness, Rulers, Says, Sovereign, Spoil, Stop, Suffice, Thus, Turn, Uprightly, Violence, Violent, Wasting
Dictionary of Bible Themes
Ezekiel 45:9

     5350   injustice, hated by God
     5361   justice, human
     5825   cruelty, God's attitude
     5975   violence

Ezekiel 45:8-9

     4208   land, divine responsibility

Ezekiel 45:9-10

     5310   exploitation
     5614   weights and measures, laws

Library
Of the Third Seal.
The third animated being is the index of the third seal, in a human form, his station being towards the south, and consequently shows that this seal begins with an emperor proceeding from that cardinal point of the compass; probably with Septimius Severus, the African, an emperor from the south, of whom Eutropius writes in the following manner: "Deriving his origin from Africa, from the province of Tripolis, from the town of Leptis, the only emperor from Africa within all remembrance, before or since."
Joseph Mede—A Key to the Apocalypse

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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