Exodus 22:22

KJV

Ye shall not afflict any widow, or fatherless child.

KJV (with Strong's)

Ye shall not afflict {H6031} any widow {H490}, or fatherless child {H3490}.

Complete Jewish Bible

"You are not to abuse any widow or orphan.

Berean Standard Bible

You must not mistreat any widow or orphan.

American Standard Version

Ye shall not afflict any widow, or fatherless child.

Commentary

### SUMMARY
Exodus 22:22 stands as a foundational command within the Mosaic Law, unequivocally prohibiting the oppression or mistreatment of society's most vulnerable members: the widow and the fatherless child. This verse profoundly reveals God's character as a compassionate protector and a just advocate for the defenseless, establishing a core principle of divine justice that demands ethical conduct and social responsibility from the Israelite community. It underscores the unique and sacred obligation to safeguard those who lack traditional societal support structures, reflecting God's own heart for the marginalized and setting a benchmark for true covenant fidelity.

### CONTEXT
* **Literary Context:** This specific prohibition is situated within the "Book of the Covenant" [Exodus 20:22-23:33](/exodus/20-22-33 "Exodus 20:22-23:33 - The Book of the Covenant"), a comprehensive collection of detailed statutes and judgments that God delivered to Moses immediately following the Ten Commandments. While the Ten Commandments provide the foundational moral framework for Israel's relationship with God and neighbor, the Book of the Covenant elaborates on these principles, translating them into practical legal and social directives for daily life in ancient Israel. These laws cover a wide array of civil, social, and religious matters, demonstrating how God's holiness and justice were to permeate every aspect of the community's existence. The verses immediately following [Exodus 22:22](/exodus/22-22 "Exodus 22:22 - Do Not Afflict the Vulnerable"), specifically [Exodus 22:23-24](/exodus/22-23-24 "Exodus 22:23-24 - God's Response to Oppression"), dramatically emphasize the severe, direct, and immediate divine consequences for those who violate this command, highlighting God's intense displeasure and active intervention on behalf of the afflicted. This immediate follow-up underscores the gravity of the offense.

* **Historical & Cultural Context:** In the ancient Near East, society was predominantly patriarchal and agrarian, with family and kinship networks providing the primary means of protection, economic stability, and social identity. Within this structure, widows (women who had lost their husbands) and fatherless children (orphans, specifically those without a male provider) were exceptionally vulnerable. Without a male head of household, they often lacked legal representation, economic support, and social standing, making them highly susceptible to exploitation, debt, and destitution. Unlike many surrounding cultures that often neglected or even abused the powerless, the Mosaic Law, as seen in [Exodus 22:22](/exodus/22-22 "Exodus 22:22 - Do Not Afflict the Vulnerable") and other passages like [Deuteronomy 24:17-22](/deuteronomy/24-17-22 "Deuteronomy 24:17-22 - Justice for the Vulnerable"), established revolutionary protections for these groups. This command was a radical departure, setting Israel apart by mandating a societal structure that reflected God's own compassionate character and commitment to justice for the marginalized, making their well-being a matter of divine concern.

* **Key Themes:** Exodus 22:22 significantly contributes to several overarching themes within the book of Exodus and the broader Pentateuch. It powerfully illustrates the theme of **Divine Justice and Compassion**, revealing a God who is not only holy and powerful but also deeply concerned with the welfare of the weakest members of society. This verse underscores the theme of **Covenantal Responsibility**, demonstrating that Israel's covenant relationship with Yahweh demanded not just ritual obedience but also ethical conduct and social equity, particularly towards the vulnerable. It establishes a precedent for **Social Ethics**, laying the groundwork for a community where God's character of righteousness and mercy is tangibly expressed through laws that protect the defenseless. This command also highlights the theme of **God as Protector and Advocate**, showing that Yahweh Himself acts as the ultimate defender of those without earthly protectors, a theme echoed in passages like [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God as Father of the Fatherless"). Furthermore, it reinforces the principle that **True Worship Involves Righteous Living**, asserting that genuine devotion to God is inseparable from actively upholding justice and caring for the marginalized, a concept later emphasized by the prophets (e.g., [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Afflict (Hebrew, _ʻânâh'_):** The Hebrew verb עָנָה (_ʻânâh_) is a powerful and multifaceted term. Based on H6031, it means "to depress literally or figuratively." It encompasses more than mere physical harm; it denotes humbling, oppressing, vexing, making miserable, or causing distress. This broad meaning implies any action or inaction that would diminish the dignity, well-being, or economic stability of the vulnerable. It suggests not only direct abuse but also exploitation, taking advantage of their defenselessness, or imposing undue burdens. The prohibition is comprehensive, covering emotional, social, economic, and physical forms of suffering, effectively forbidding any act that would "abase self" or "hurt" the vulnerable.
* **Widow (Hebrew, _ʼalmânâh'_):** The term אַלְמָנָה (_ʼalmânâh_) refers to a woman whose husband has died. As per H490, it denotes "a widow." In ancient Israelite society, a woman's status, protection, and economic security were largely tied to her husband. Without him, she was often left without an heir, land, or a male protector, making her highly susceptible to poverty, legal disputes, and social marginalization. The law specifically singles out the widow because of her inherent vulnerability in a patriarchal society, where her primary means of support and legal standing had been removed.
* **Fatherless (Hebrew, _yâthôwm'_):** The word יָתוֹם (_yâthôwm_) refers to a child who has lost his or her father. Based on H3490, it means "a bereaved person; fatherless (child), orphan." Similar to the widow, a fatherless child lacked the primary provider and protector in a family-centric society. This made them particularly susceptible to exploitation, neglect, and a lack of inheritance or social standing. The inclusion of both the widow and the fatherless child highlights a specific category of individuals who, through no fault of their own, were structurally disadvantaged and required special divine and communal protection, representing the most "lonely" and vulnerable members of the community.

#### Verse Breakdown
* **"Ye shall not afflict":** This is a direct, absolute prohibition expressed as a negative command. The use of "shall not" underscores the severity and non-negotiable nature of the divine imperative. It is not merely a suggestion but a binding legal and moral statute, reflecting God's unwavering stance against injustice and any action that causes distress, oppression, or humiliation to others. This comprehensive prohibition extends to all forms of harm, whether physical, emotional, economic, or social.
* **"any widow":** The specific focus on "any" emphasizes the universality of the protection—it applies to all widows within the community, regardless of their social standing, wealth, or specific circumstances. This clause directly addresses the unique vulnerability of women who have lost their primary male support, ensuring they are not taken advantage of in their time of grief, economic instability, or social isolation. It mandates a societal responsibility to uphold their dignity and well-being.
* **"or fatherless child":** The inclusion of the "fatherless child" alongside the widow highlights another demographic of extreme vulnerability. These children, having lost their male guardian, were often without inheritance, protection, or a clear path to integration into society. The command extends God's protective hand over the most innocent and defenseless members of the community, ensuring that their lack of a father does not lead to their exploitation or neglect but rather to special communal care.

#### Literary Devices
Exodus 22:22 employs several potent literary devices to convey its message with clarity and force. The most prominent is **Legal Prohibition**, expressed through the direct negative command, "Ye shall not afflict." This absolute phrasing leaves no room for ambiguity, establishing a clear and binding legal statute that demands immediate obedience. The verse also utilizes **Juxtaposition** by pairing "widow" and "fatherless child." These two groups, while distinct in their specific vulnerabilities, represent the archetypal marginalized and defenseless members of society in the ancient Near East, and their joint mention creates a powerful image of comprehensive protection for the weakest. This pairing also functions as a form of **Merism**, where two complementary parts are used to represent a whole, implying that the command extends to all those in similar states of vulnerability and dependency, encompassing the full spectrum of the disadvantaged. Furthermore, the command itself is an example of **Divine Command**, signifying that this ethical imperative originates directly from God's own character and will, imbuing it with ultimate authority and moral weight, making adherence to it a matter of covenant faithfulness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:22 is a profound revelation of God's character as a just and compassionate sovereign who actively champions the cause of the vulnerable. It establishes a fundamental theological principle that true righteousness is inextricably linked to social justice and the protection of the marginalized. This command underscores God's covenantal faithfulness, demonstrating that His law is not merely a set of rules but a reflection of His own heart, designed to foster a society that mirrors His holiness and love. The protection of the widow and fatherless becomes a litmus test for the community's adherence to God's covenant, indicating that genuine worship and obedience are demonstrated through practical care for those in need. This theme resonates throughout Scripture, affirming that God's concern for the defenseless is an enduring and central aspect of His divine nature and His expectations for His people, forming a consistent thread from the Law to the Prophets and into the New Testament.

* [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Vulnerable")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed")
* [James 1:27](/james/1-27 "James 1:27 - Pure and Undefiled Religion")

### REFLECTION AND APPLICATION
Exodus 22:22 transcends its ancient context to offer timeless principles for contemporary believers and societies. It serves as a powerful call to embody God's heart of compassion and justice in a world still marked by vulnerability and exploitation. For Christians, this verse is a direct challenge to move beyond mere sentimentality and engage in active, practical care for those who are marginalized, voiceless, or disadvantaged. This includes advocating for refugees, supporting victims of human trafficking, caring for orphans and children in foster care, assisting the impoverished, and ensuring fair treatment for the elderly or disabled. It compels us to examine our own economic practices, business dealings, and social interactions to ensure we are not inadvertently or intentionally contributing to the affliction of others. Ultimately, living out this command means mirroring God's character by actively seeking justice, showing mercy, and extending practical love to those who are most in need, thereby demonstrating the transformative power of the Gospel in our communities and fulfilling the call to be a light in a broken world.

#### Questions for Reflection
* **In what specific ways might individuals or systems in our modern society "afflict" the vulnerable, even unintentionally?**
* **Beyond financial aid, what practical steps can I take to advocate for or directly support marginalized groups in my community?**
* **How does my understanding of God's character, as revealed in this verse, challenge my own priorities and use of resources?**
* **What does it mean for my church or community to truly embody "pure religion" as described in light of Exodus 22:22?**

### FAQ
**Why are widows and fatherless children specifically mentioned in this law, rather than a broader category of the poor or needy?**

Answer: Widows and fatherless children are specifically mentioned because, in ancient Israelite society, they represented the archetypal vulnerable groups who lacked the traditional patriarchal protection and economic support systems. Their status was not merely "poor" but inherently precarious due to the absence of a male head of household. A woman’s economic and social standing was largely tied to her husband, and a child’s inheritance and future depended on their father. Without these, they were uniquely susceptible to exploitation, debt, and destitution, often having no legal recourse or advocate. God's specific mention of them highlights His profound and particular concern for those who are structurally disadvantaged and most easily taken advantage of, setting a precedent for the community to prioritize their protection. This specific focus serves as a powerful example of God's broader concern for all who are marginalized, as seen in other laws protecting the [foreigner or sojourner](/exodus/22-21 "Exodus 22:21 - Do Not Oppress a Sojourner") and the poor.

**What are the consequences for those who disregard this command in the Mosaic Law?**

Answer: The consequences for afflicting the widow or fatherless child were severe and direct, underscoring God's intense displeasure with such injustice. [Exodus 22:23-24](/exodus/22-23-24 "Exodus 22:23-24 - God's Response to Oppression") immediately follows this prohibition, stating, "If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless." This passage reveals that God Himself would directly intervene on behalf of the oppressed. The punishment is a terrifying example of *lex talionis* (law of retaliation) applied divinely: those who make others widows and fatherless will themselves experience the same fate. This demonstrates God's active role as the ultimate defender of the defenseless and His unwavering commitment to justice within His covenant community, illustrating that His word carries immediate and profound consequences.

### CHRIST-CENTERED FULFILLMENT
Exodus 22:22, with its divine mandate to protect the widow and fatherless, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament law established the principle of God's heart for the vulnerable, Jesus perfectly embodied and expanded upon this compassion. He consistently ministered to the marginalized, the sick, the poor, and the outcast, demonstrating that the Kingdom of God prioritizes those whom society often neglects. His teachings, such as the parable of the Good Samaritan [Luke 10:25-37](/luke/10-25-37 "Luke 10:25-37 - The Parable of the Good Samaritan"), and His actions, like restoring the widow's son to life [Luke 7:11-17](/luke/7-11-17 "Luke 7:11-17 - Jesus Raises the Widow's Son"), reveal a divine empathy that goes beyond mere prohibition to active, redemptive intervention. Jesus Himself became vulnerable, suffering affliction and death on the cross, thereby identifying with the oppressed and offering ultimate deliverance from sin and its consequences for all who are spiritually "fatherless" and "widowed" (separated from God). The Church, as the body of Christ, is called to continue this legacy, with New Testament commands like [James 1:27](/james/1-27 "James 1:27 - Pure and Undefiled Religion") explicitly linking "pure religion" to caring for widows and orphans in their distress. Thus, the compassion commanded in Exodus 22:22 culminates in Christ's ministry and continues through His people, who are empowered by His Spirit to be agents of justice and mercy in the world, reflecting the very heart of God the Father, who is a "Father of the fatherless, and a judge of the widows" [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God as Father of the Fatherless").

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

Isaiah 1:17

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

Deuteronomy 24:17

Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow's raiment to pledge:

Isaiah 1:23

Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

Deuteronomy 27:19

Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.

Ezekiel 22:7

In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.

Zechariah 7:10

And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

James 1:27

Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.