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Commentary on Ezekiel 45 verses 9–12
We have here some general rules of justice laid down both for prince and people, the rules of distributive and commutative justice; for godliness without honesty is but a form of godliness, will neither please God nor avail to the benefit of any people. Be it therefore enacted, by the authority of the church's King and God, 1. That princes do not oppress their subjects, but duly and faithfully administer justice among them (Eze 45:9): "Let it suffice you, O princes of Israel! that you have been oppressive to the people and have enriched yourselves by spoil and violence, that you have so long fleeced the flock instead of feeding them, and henceforward do so no more." Note, Even princes and great men that have long done amiss must at length think it time, high time, to reform and amend; for no prescription will justify a wrong. Instead of saying that they have been long accustomed to oppress, and therefore may persist in it, for the custom will bear them out, they should say that they have been long accustomed to it and therefore, as here, Let the time pass suffice, and let them now remove violence and spoil; let them drop wrongful demands, cancel wrongful usages, and turn out those from employments under them that do violence. Let them take away their exactions, ease their subjects of those taxes which they find lie heavily upon them, and let them execute judgment and justice according to the law, as the duty of their place requires. Note, All princes, but especially the princes of Israel, are concerned to do justice; for of their people God says, They are my people, and they in a special manner rule for God. 2. That one neighbour do not cheat another in commerce (Eze 45:10): You shall have just balances, in which to weigh both money and goods, a just ephah for dry measure of corn and flour, a just bath for the measure of liquids, wine, and oil; and the ephah and bath shall be one measure, the tenth part of a chomer, or cor, Eze 45:11. So that the ephah and bath contained (as the learned Dr. Cumberland has computed) seven wine gallons and four pints, and something more. An omer was but the tenth part of an ephah (Exo 16:36) and the one hundredth part of a chomer, or homer, and contained about six pints. The shekel is here settled (Eze 45:13); it is twenty jerahs, just half a Roman ounce, in our money 2s. 4 1/4d. and almost the eighth part of a farthing, as the aforesaid learned man exactly computes it. By the shekels the maneh, or pound, was reckoned, which, when it was set for a mere weight (says bishop Cumberland), without respect to coinage, contained just 100 shekels, as appears by comparing Kg1 10:17, where it is said three manehs, or pounds, of gold, went to one shield, with the parallel place, Ch2 9:16, where it is said 300 shekels of gold went to one shield. But when the maneh is set for a sum of money or coin it contains but sixty shekels, as appears here, where twenty shekels, twenty-five shekels, and fifteen shekels, which in all make sixty, shall be the maneh. But it is thus reckoned because they had one piece of money that weighed twenty shekels, another twenty-five, another fifteen, all of which made up one pound, as a learned writer here observes. Note, It concerns God's Israel to be very honest and just in all their dealings, very punctual and exact in rendering to all their due, and very cautious to do wrong to none, because otherwise they spoil the acceptableness of their profession with God and the reputation of it before men.
(Chapter 45, verses 10 and following) 'A fair balance and a fair ephah and a fair bath shall be for you. The ephah and the bath shall be of the same measure, so that the bath may contain a tenth part of a homer, and the ephah a tenth part of a homer: their measure shall be according to the homer. Now a shekel has twenty obols. Furthermore, twenty shekels, and twenty-five shekels, and fifteen shekels make a mina.' LXX: A just balance, a just measure, and a just dry measure shall you have: the dry measure shall be a choenix, and a choenix shall be the same as a homer. The tenth part of a homer shall be a choenix, and the tenth part of a homer shall be an ephah. A homer shall be equal to twenty obols in weight. Twenty shekels, twenty-five shekels, and fifteen shekels shall be a mina for you.» This passage in the LXX does not cohere, and cannot be entirely understood, since not only have they changed the numbers of the measures, but also the names. For they have interpreted pro ephi as a measure, a general term for a specific one, and for bato choenica: for homer also Hebrew, which is called κόρος in Greek, they translated as gomor: and again for bato choenica. Let us therefore speak according to the Hebrew and the letter, and let us explain more clearly what seems to us, individually. The balance, which is called Mozene in Hebrew (), is understood as those which are attached. The ephah, which is corruptly called Ἔφι in the Greek language, pertains to the measure of various grains, for example, wheat, barley, legumes. Furthermore, a batus, which in Hebrew is called Bath, is the same measure as the ephi, and is used only for liquids, such as wine and oil, and the like. It holds thirty modios, both in the dry and liquid measure. The tenth part of a cor in those things which are measured by the modius is called epha, that is, three modii; and the tenth part of a cor in liquid measures is called Batus or Vadus, so that epha and batus are of the same measure. Furthermore, the coin called στατὴρ in Greek has twenty obols. But the weight called mna has sixty siclos, which makes twelve hundred obols. However, it should not confuse the reader that there are twenty siclos, twenty-five siclos, and fifteen siclos in a mina. For the difficulty lies in the numbers, to focus the attention of the listener. Hence, many things are said in parables and riddles, so that those who have ears to hear may hear. And all prophecy contains truth in obscurity, so that the disciples may hear from within: the common and lowly people, positioned outside, may not know what is said. Therefore, divine Scripture commands that the weights be just, saying: You shall not have in your bag two kinds of weights, a large one and a small one: a true and just balance shall be yours, and a true and just measure shall be yours (Leviticus 19:36). And in Proverbs it is said: Both a large and a small weight are an abomination in the sight of God (Proverbs 11:1). Indeed, this should be observed not only in commerce and in the use of everyday life, but in all things justice must be preserved, as the Scripture says: 'You shall make a balance and weights for your words' (Eccl. 28:23), so that in both words and deeds and thoughts, we may do everything with proper measure and reason. However, we read in another place that 'to him who is faithful, the whole world of riches belongs', and for him who is unfaithful, not even an obolus remains (Prov. 17:6 LXX). In other words, he said: The unbeliever possesses nothing in the world: but even the smallest portion is needed. Regarding this, in other words, it is said in the Gospel: He shall not depart from there until he pays the last farthing (Matt. 5:26), that is, even the last and least coin. We read of ten minas given to each servant to trade with (Luke 19); and in another parable, talents divided among servants; and a debtor of five hundred denarii, and fifty (Matt. 25); and the vineyard workers who each receive a denarius (Luke 7); and the widow who had lost a drachma and found it only by lighting a lamp (Matt. 20, Luke 15). To discuss all of these things and their meaning is not of this time.
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SUMMARY
Ezekiel 45:11 meticulously details the divine standard for commercial measures, mandating that the ephah (a dry measure) and the bath (a liquid measure) be of identical volume, each precisely one-tenth of a homer. This visionary decree, embedded within the blueprint for a restored temple and land, underscores God's unwavering demand for absolute fairness, integrity, and order in all facets of life, particularly in economic transactions, as foundational to the spiritual health and righteousness of His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound message. Repetition is prominently featured in the phrase "the tenth part of an homer," which is stated twice, once for the bath and again for the ephah. This deliberate repetition serves to underscore the precise, unyielding, and non-negotiable nature of the required standardization, leaving no room for ambiguity or deviation from the divine command. Symbolism is also deeply at play, as the "ephah" and "bath" transcend their literal function as units of measurement to embody the broader principles of integrity, justice, and righteousness in all commercial and daily dealings. They symbolize the practical outworking of God's character in the marketplace and the ethical conduct expected of His people. Furthermore, the meticulous detail and prescriptive nature of the verse exemplify Didacticism, serving as direct, authoritative instruction for the ideal conduct of a holy people, underscoring that God's law is comprehensive, extending its reach even to the seemingly mundane and practical aspects of economic life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 45:11, though rooted in the specific ancient context of weights and measures, articulates a timeless and profoundly significant theological principle: God demands absolute integrity and unwavering justice in all human interactions, especially those involving commerce and exchange. This is not merely a practical regulation but a direct reflection of His own righteous, holy, and unchanging character. Dishonest weights and measures are an abomination to the Lord precisely because they violate the foundational principles of love for neighbor, fairness, truthfulness, and the inherent dignity of every individual. This divine command reveals that true worship extends far beyond temple rituals and sacrifices; it encompasses ethical conduct in every sphere of life, demonstrating that a holy God desires a holy people whose daily lives, including their business practices, consistently reflect His justice, order, and truth.
REFLECTION AND APPLICATION
Ezekiel 45:11 stands as a potent and enduring reminder that God's profound concern for righteousness permeates every aspect of human existence, extending far beyond the purely spiritual into the practicalities of daily life, including our economic and professional conduct. For believers today, this translates into an unwavering call for absolute honesty, transparency, and fairness in all our dealings. Whether we are conducting business, managing personal finances, engaging in professional interactions, or simply relating to others, the foundational principle remains: God delights in integrity and abhors deceit in all its forms. This divine mandate challenges us to be truthful in our advertising, equitable in our pricing, accurate in our reporting, reliable in our commitments, and just in our evaluations. It compels us to build trust within our communities and workplaces by consistently demonstrating ethical behavior, thereby reflecting God's character in a world too often characterized by opportunism, exploitation, and fraud. Our commitment to "just measures" in every sphere of our lives is a tangible, powerful expression of our worship and our earnest desire to see God's kingdom values permeate and transform society.
Questions for Reflection
FAQ
What were the approximate modern equivalents of the ephah, bath, and homer?
Answer: While exact modern equivalents can vary slightly due to scholarly interpretation and historical context, generally:
The critical theological and ethical point of Ezekiel 45:11 is not their precise modern volume, but rather their divinely mandated fixed and equal relationship to each other, which was designed to ensure consistency, prevent fraud, and establish justice in commercial dealings.
Why was standardizing measures so important to God in ancient Israel?
Answer: Standardizing measures was profoundly important to God because it directly addressed the pervasive and destructive problem of fraud and injustice in ancient commerce. Dishonest weights and measures were a common and insidious way for merchants to exploit the poor, the vulnerable, and the unsuspecting, thereby undermining trust, eroding societal stability, and violating the core principles of the covenant. By mandating precise, uniform, and unalterable standards, God ensured fairness and equity for everyone, reflecting His own righteous, just, and holy character. This command demonstrates that God's holiness extends far beyond religious rituals and temple worship to encompass ethical conduct in all aspects of daily life, including business and economic transactions, as powerfully articulated in other passages like Proverbs 11:1.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 45:11 details specific regulations for an ideal, future temple and land, its underlying principle of perfect justice, absolute integrity, and divine order finds its ultimate and glorious fulfillment in Jesus Christ and the kingdom He inaugurated. Christ Himself is the quintessential embodiment of divine truth and righteousness, the "just measure" by which all things are perfectly weighed and found wanting or worthy. He declared that He did not come to abolish the Law, but to fulfill it (Matthew 5:17), not only by perfectly obeying its every command—including the spirit of just and honest dealings—but also by establishing a new covenant where righteousness is not merely an external standard to be met but an internal reality wrought by His Spirit. Through His atoning sacrifice on the cross, Christ provides the sole means for humanity to be reconciled to a perfectly just and holy God (Romans 3:25-26), and through the indwelling Holy Spirit, believers are empowered to live lives increasingly marked by the integrity, fairness, and truthfulness that the Old Testament laws, like Ezekiel 45:11, foreshadowed. The "new heavens and new earth" described in Revelation 21:1 will be a realm where perfect justice reigns supreme, utterly free from all deceit, exploitation, and injustice, a glorious reality secured by the righteous and perfect rule of the Lamb of God (Revelation 22:3). Thus, the vision of perfectly standardized measures in Ezekiel points forward to the perfect order and inherent righteousness of Christ's eternal kingdom.