Ezekiel 45:9

KJV

¶ Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD.

KJV (with Strong's)

Thus saith {H5002} the Lord {H136} GOD {H3069}; Let it suffice {H7227} you, O princes {H5387} of Israel {H3478}: remove {H5493} violence {H2555} and spoil {H7701}, and execute {H6213} judgment {H4941} and justice {H6666}, take away {H7311} your exactions {H1646} from my people {H5971}, saith {H559} the Lord {H136} GOD {H3069}.

Complete Jewish Bible

Adonai ELOHIM says this: 'Princes of Isra'el, that should be enough for you! Get rid of violence and looting, do what is right and just, and stop evicting my people from their land!' says Adonai ELOHIM.

Berean Standard Bible

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.’

American Standard Version

Thus saith the Lord Jehovah: Let it suffice you, O princes of Israel: remove violence and spoil, and execute justice and righteousness; take away your exactions from my people, saith the Lord Jehovah.

Commentary

### SUMMARY
Ezekiel 45:9 delivers a powerful divine indictment and imperative to the "princes of Israel," commanding an immediate cessation of all forms of oppression, exploitation, and injustice. It is a direct and emphatic call from the Lord GOD for those in authority to govern with integrity, uphold righteous judgment, and ensure equitable treatment for all people, particularly the vulnerable, as a foundational requirement for the envisioned restoration and flourishing of the nation.

### CONTEXT
* **Literary Context:** This verse is situated within a highly significant section of Ezekiel's prophecy, specifically chapters 40-48, which detail a comprehensive vision of a restored temple, a reorganized land, and a renewed system of worship and governance for post-exilic Israel. Following the intricate architectural plans for the new temple and its associated services (chapters 40-44), Ezekiel 45 transitions to outlining the sacred portions of the land, the provisions for the sanctuary, and crucially, the responsibilities of the "prince" (Hebrew: `nâsîyʼ`). Verse 9 stands as a pivotal ethical interjection, underscoring that the physical and spiritual restoration of the community must be inextricably linked with profound moral and social rectification. It serves as a direct contrast to the corrupt leadership and exploitative practices that characterized pre-exilic Israel and ultimately led to their judgment and exile, highlighting God's unwavering demand for justice and righteousness from those entrusted with authority among His people.
* **Historical & Cultural Context:** Ezekiel prophesied during the Babylonian exile (597-571 BC), a period of profound national crisis and theological reflection for Israel. The pre-exilic period, particularly under the later kings of Judah, was marked by widespread social injustice, corruption, and oppression of the poor and vulnerable by the ruling elite, including the princes, priests, and wealthy landowners. Prophets like Isaiah, Jeremiah, and Amos consistently condemned these abuses, which violated the Mosaic covenant and God's character. The concept of "princes" (Hebrew: `nâsîyʼ`) in Ezekiel's vision refers to the future leaders of the restored community, distinct from the Davidic monarchy of the past, yet still holding significant authority. This verse, therefore, reflects a divine insistence that the future leadership must not replicate the systemic failures of the past. It speaks to a cultural context where power was often wielded for personal gain, and the vulnerable were easily exploited through unjust legal practices, excessive taxation, and violence, mirroring patterns seen throughout the ancient Near East.
* **Key Themes:** Ezekiel 45:9 powerfully contributes to several overarching themes within the book of Ezekiel and broader biblical theology. Firstly, it emphasizes the **sovereignty and holiness of God**, particularly His righteous character, which demands justice from His people, especially from those in positions of power. The repeated phrase "Thus saith the Lord GOD" underscores the divine authority behind this mandate. Secondly, it highlights the theme of **divine judgment and restoration**, illustrating that true restoration is not merely a return to the land or rebuilding of structures, but fundamentally a moral and spiritual transformation, beginning with righteous leadership. This ethical imperative is a prerequisite for God's presence and blessing. Thirdly, the verse directly addresses the theme of **social justice and ethical governance**, making it clear that the well-being of the community, particularly the protection of the "people" from exploitation, is a direct concern of God. This echoes the broader prophetic tradition that consistently calls for `mishpâṭ` (judgment/justice) and `tsᵉdâqâh` (righteousness/justice) to flow like a mighty stream, as seen in [Amos's powerful declaration](/amos/5-24 "Amos 5:24 - Let Justice Roll Down"). The command to "remove violence and spoil" and "take away your exactions" directly confronts the historical abuses of power, advocating for a society founded on equity and integrity, a vision integral to God's covenant with Israel and the ultimate hope for a righteous kingdom.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **violence (Hebrew, _châmâç'_):** This term, derived from `châmas` (to treat violently), signifies not merely physical aggression but also moral wrong, unjust gain, and oppression. It encompasses cruel, unrighteous, and damaging actions, often perpetrated by those in power against the vulnerable. In this context, it points to the systemic abuses and exploitation that characterized the corrupt leadership of pre-exilic Israel.
* **judgment (Hebrew, _mishpâṭ'_):** `Mishpâṭ` is a rich and multifaceted term referring to a verdict pronounced judicially, a formal decree, or law. More broadly, it denotes abstract justice, including a person's right or privilege, and the act of administering justice. It signifies fairness, equity, and the proper application of law, ensuring that legal processes are just and that the vulnerable receive their due.
* **justice (Hebrew, _tsᵉdâqâh'_):** Often paired with `mishpâṭ`, `tsᵉdâqâh` refers to rightness, righteousness, and moral uprightness. While `mishpâṭ` focuses on the administration of law, `tsᵉdâqâh` emphasizes the moral character and ethical conduct that underpin a just society. It speaks to right relationships within the community and with God, reflecting integrity, equity, and a commitment to doing what is morally right.

#### Verse Breakdown
* **"Thus saith the Lord GOD; Let it suffice you, O princes of Israel:"** This opening establishes the divine authority of the command, emphasizing that it comes directly from the ultimate sovereign, `Adonai YHWH`. The phrase "Let it suffice you" conveys a tone of divine exasperation and warning, indicating that the past era of injustice and oppression by the leaders has reached its absolute limit and will no longer be tolerated. It is a sharp rebuke and a call to immediate repentance and change directed specifically at those in positions of authority—the "princes" or rulers of the community.
* **"remove violence and spoil,"** This is a direct imperative to cease and dismantle all forms of `châmâç` (violence, wrong, oppression) and `shôd` (spoil, plunder, ravage). "Spoil" here refers to ill-gotten gains, often acquired through unjust means, exploitation, or robbery. The command is not merely to stop individual acts but to actively "remove" or abolish the very systems and practices that facilitate such injustice.
* **"and execute judgment and justice,"** This positive command contrasts sharply with the preceding negative one. The princes are not only to cease wrongdoing but actively to "do" or "make" (`ʻâsâh`) `mishpâṭ` (judgment/legal fairness) and `tsᵉdâqâh` (justice/righteousness). This involves ensuring fair legal processes, impartial rulings, and equitable treatment for all members of society, reflecting God's own character and covenant demands.
* **"take away your exactions from my people, saith the Lord GOD."** This final imperative specifically targets economic exploitation. "Exactions" (Hebrew: `gᵉrushâh`) refers to burdensome levies, forced labor, or unjust taxation imposed on the populace, particularly the common people (`ʻam`). The repetition of "saith the Lord GOD" reinforces the divine origin and non-negotiable nature of this command, emphasizing God's personal concern for the well-being and freedom of "my people" who are being oppressed by their own leaders.

#### Literary Devices
Ezekiel 45:9 employs several potent **literary devices** to convey its urgent message. The most prominent is **Divine Oracle**, signaled by the repeated phrase "Thus saith the Lord GOD" at the beginning and "saith the Lord GOD" at the end. This framing device emphasizes the absolute authority and divine origin of the commands, leaving no room for negotiation or doubt. The verse also utilizes **Imperative Mood**, with strong direct commands like "Let it suffice you," "remove," "execute," and "take away." These verbs demand immediate and decisive action from the princes. Furthermore, there is a clear **Contrast** between the negative commands ("remove violence and spoil," "take away your exactions") and the positive command ("execute judgment and justice"). This structure highlights the dual responsibility of leadership: to cease wrongdoing and actively pursue righteousness. The use of **Parallelism** in "judgment and justice" (mishpat and tzedakah) creates a comprehensive and emphatic call for ethical governance, encompassing both legal fairness and moral integrity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 45:9 stands as a profound theological statement on the nature of divine governance and the ethical responsibilities of human leadership. It underscores that God's kingdom is fundamentally characterized by justice and righteousness, and that those who represent Him, especially in positions of authority, must embody these attributes. The verse reveals God's deep concern for the oppressed and His intolerance for exploitation, making it clear that true worship and national flourishing are impossible without a foundation of social equity. It serves as a stark reminder that power is a stewardship, not a license for self-enrichment or abuse, and that leaders are ultimately accountable to the Lord GOD for how they treat His people. This divine mandate for justice is not merely an Old Testament principle but a timeless truth woven throughout the fabric of biblical revelation, foundational to God's character and His covenant relationship with humanity.

* [Deuteronomy 16:18-20](/deuteronomy/16-18 "Deuteronomy 16:18-20 - Appointing Judges and Pursuing Justice")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Learn to Do Good; Seek Justice")
* [Jeremiah 22:3](/jeremiah/22-3 "Jeremiah 22:3 - Execute Judgment and Righteousness")

### REFLECTION AND APPLICATION
Ezekiel 45:9 is a timeless and potent word for all generations, particularly for those in positions of leadership, but also for every individual. It challenges us to examine how power is exercised, whether in national governance, corporate structures, community organizations, or even within families. The divine demand to "remove violence and spoil" and "take away your exactions" compels us to identify and dismantle systems and practices that perpetuate injustice, exploitation, and oppression in our own spheres of influence. This requires not only refraining from wrongdoing but actively pursuing "judgment and justice"—advocating for the vulnerable, ensuring fair processes, and upholding what is morally right. For believers, this verse underscores that our faith is not merely personal piety but has profound social implications, calling us to be agents of God's justice in a broken world. It reminds us that true societal flourishing and spiritual vitality are inextricably linked to ethical conduct and a commitment to righteousness, reflecting the very character of God.

#### Questions for Reflection
* **In what ways might I, or leaders I am connected to, be inadvertently perpetuating "violence and spoil" or "exactions" through indifference, inaction, or unjust practices?**
* **How can I actively "execute judgment and justice" in my daily life, my workplace, or my community, even if I don't hold a formal leadership title?**
* **What specific steps can I take to advocate for the vulnerable and challenge systems of oppression, reflecting God's heart for "my people"?**

### FAQ
**Who are the "princes of Israel" in Ezekiel's vision, and why are they singled out?**

Answer: In Ezekiel's post-exilic vision (chapters 40-48), the "princes of Israel" (Hebrew: `nâsîyʼ`) refer to the future leaders of the restored community. They are distinct from the pre-exilic kings, as the Davidic monarchy is not explicitly re-established in this vision in the same way. These princes are singled out because, throughout Israel's history, the ruling elite were often the primary perpetrators of injustice, corruption, and oppression against the common people. God holds leaders to a higher standard of accountability, as their actions directly impact the well-being and moral integrity of the entire nation. This command to them is crucial for ensuring that the restored community would not repeat the sins that led to the exile, emphasizing that righteous governance is foundational to God's renewed covenant with His people, as seen in the warnings given to kings in [Jeremiah 22:1-5](/jeremiah/22-1 "Jeremiah 22:1-5 - Warning to the House of the King of Judah").

**What is the significance of the phrase "Let it suffice you"?**

Answer: The phrase "Let it suffice you" (Hebrew: `rab` - meaning "enough" or "abundant") carries a strong tone of divine exasperation, warning, and finality. It implies that God has had "enough" of the princes' past abuses, violence, and exploitation. It is a sharp rebuke, signaling that the era of tolerance for such behavior has ended, and a new, non-negotiable standard of conduct is now being imposed. This phrase underscores the urgency and seriousness of the divine mandate, demanding an immediate and complete change in leadership practices. It is a call to repentance, indicating that the past sins of injustice have accumulated to a point of divine judgment, and future blessings depend on a radical shift towards righteousness.

**How does Ezekiel 45:9 relate to the broader message of justice and righteousness in the Bible?**

Answer: Ezekiel 45:9 is a powerful microcosm of the broader biblical emphasis on justice and righteousness as core attributes of God and fundamental requirements for His people. Throughout the Old Testament, prophets consistently condemned social injustice, economic exploitation, and corrupt leadership, viewing them as direct violations of God's covenant and His character. Verses like [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down") and [Micah 6:8](/micah/6-8 "Micah 6:8 - What Does the Lord Require?") articulate God's desire for His people to "do justice, love mercy, and walk humbly with your God." Ezekiel 45:9 reinforces this by demonstrating that true spiritual and national restoration is inseparable from ethical governance and the pursuit of equity for all, especially the vulnerable. It foreshadows the New Testament's call for believers to embody righteousness and seek justice in a world marked by sin and oppression, reflecting the character of Christ.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 45:9, with its divine mandate for righteous leadership and the eradication of oppression, finds its ultimate fulfillment in the person and work of Jesus Christ. While the Old Testament princes often failed to "execute judgment and justice" and instead perpetuated "violence and spoil," Jesus stands as the perfectly righteous King and the [true Prince of Peace](/isaiah/9-6 "Isaiah 9:6 - Prince of Peace"). His earthly ministry was characterized by a profound commitment to justice, as He consistently challenged oppressive systems, condemned the hypocrisy of religious leaders who burdened the people ([Matthew 23:1-36](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees")), and extended compassion to the marginalized and exploited. He did not come to be served, but to serve, and to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Through His atoning sacrifice on the cross, Jesus dealt with the root cause of all injustice—sin—and inaugurated a new kingdom founded on perfect righteousness and peace ([Romans 3:21-26](/romans/3-21 "Romans 3:21-26 - Righteousness Through Faith")). As the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), He offers true liberation from the spiritual "exactions" of sin and death. Ultimately, when Christ returns, He will establish His eternal kingdom where "righteousness dwells" ([2 Peter 3:13](/2_peter/3-13 "2 Peter 3:13 - New Heavens and a New Earth")), and He will "judge the world with righteousness" ([Acts 17:31](/acts/17-31 "Acts 17:31 - God Will Judge the World Through Jesus")). Thus, the divine demand for justice and the removal of oppression in Ezekiel 45:9 points forward to the perfect reign of Christ, who alone fully embodies and brings about God's righteous rule.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zechariah 8:16

These [are] the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:

Jeremiah 22:3

Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.

Ezekiel 44:6

And thou shalt say to the rebellious, [even] to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,

Isaiah 1:17

Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

1 Peter 4:3

For the time past of [our] life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

Job 24:2

[Some] remove the landmarks; they violently take away flocks, and feed [thereof].

Job 24:12

Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly [to them].