Exodus 22:23

KJV

If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;

KJV (with Strong's)

If {H518} thou afflict {H6031} them in any wise {H6031}, and they cry {H6817} at all {H6817} unto me, I will surely {H8085} hear {H8085} their cry {H6818};

Complete Jewish Bible

If you do abuse them in any way, and they cry to me, I will certainly heed their cry.

Berean Standard Bible

If you do mistreat them, and they cry out to Me in distress, I will surely hear their cry.

American Standard Version

If thou afflict them at all, and they cry at all unto me, I will surely hear their cry;

Commentary

### SUMMARY
Exodus 22:23 serves as a profound declaration of God's unwavering commitment to justice and His deep compassion for the most vulnerable members of society. This verse functions as both a solemn warning against any form of oppression and a comforting promise of immediate divine intervention for those who are afflicted and cry out to Him. It powerfully underscores the Lord's active attentiveness to the pleas of the distressed, assuring that no cry for justice from the helpless goes unheard or unaddressed by the Almighty, who acts as their ultimate defender.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the "Book of the Covenant" ([Exodus 20:22-23:33](/exodus/20-22-23-33 "Exodus 20:22-23:33 - The Book of the Covenant")), a foundational legal and ethical framework given by God to Moses immediately after the Ten Commandments. This collection of statutes meticulously details how the nascent nation of Israel was to embody its covenant relationship with Yahweh and with one another, moving beyond broad principles to specific applications of justice and righteousness. Exodus 22:23 specifically follows a series of laws designed to protect the most susceptible in society. [Exodus 22:21-22](/exodus/22-21-22 "Exodus 22:21-22 - Laws Concerning Strangers, Widows, and Orphans") explicitly commands just and compassionate treatment of the "stranger" (foreigner or sojourner), the "widow," and the "fatherless" (orphan)—groups inherently lacking social, legal, or familial protection in ancient Near Eastern societies. Verse 23 intensifies these commands by articulating the direct divine consequence of neglecting them, emphasizing God's personal and immediate involvement when these marginalized individuals are afflicted. The subsequent verse, [Exodus 22:24](/exodus/22-24 "Exodus 22:24 - God's Retribution Against Oppressors"), further clarifies the severe judgment that will befall oppressors, including the death of their own children, thus causing them to experience the very suffering they inflicted.
* **Historical & Cultural Context:** In the ancient Near East, social structures often left certain demographics highly susceptible to exploitation and injustice. The "stranger" (Hebrew: _ger_) was an alien resident, often without land, tribal affiliation, or legal rights, making them easy targets for economic or social abuse. Widows, having lost their primary male protector and provider, were frequently left destitute and vulnerable to predatory practices. The "fatherless" (orphans) similarly lacked the familial and legal advocacy that a father would typically provide. Unlike many surrounding cultures, Israel's divinely revealed law code placed a unique and profound emphasis on the protection and welfare of these specific vulnerable groups. This was not merely a humanitarian concern but a deeply theological imperative, rooted in God's own character and Israel's historical experience as "strangers" in Egypt ([Exodus 23:9](/exodus/23-9 "Exodus 23:9 - Do Not Oppress a Sojourner")). To afflict these individuals was not merely a social transgression but a direct affront to God Himself, who identifies as their ultimate defender and advocate.
* **Key Themes:** Exodus 22:23 profoundly contributes to several overarching themes within the Book of Exodus and the Pentateuch. Firstly, it highlights the theme of **Divine Justice and Righteousness**, revealing God as a God who actively intervenes on behalf of the oppressed and holds oppressors accountable. This is a core aspect of His covenant character, demonstrating that His holiness demands ethical conduct from His people. Secondly, it emphasizes **Compassion for the Vulnerable**, establishing a legal and moral framework that prioritizes the welfare of those without power or protection. This theme is echoed throughout the Law, such as in the commands regarding gleaning for the poor ([Leviticus 19:9-10](/leviticus/19-9-10 "Leviticus 19:9-10 - Laws of Holiness and Justice")) and the provision for the needy during the Sabbatical year ([Deuteronomy 15:1-11](/deuteronomy/15-1-11 "Deuteronomy 15:1-11 - The Sabbatical Year and Release of Debts")). Thirdly, the verse underscores the **Covenantal Obligation** of Israel. Their obedience to these laws was a direct expression of their faithfulness to the covenant established at Sinai. To violate these social justice mandates was to break faith with Yahweh Himself, demonstrating that true worship is inseparable from ethical living, as articulated in passages like [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Afflict (Hebrew, עָנָה, _ʻânâh'_):** This verb signifies to humble, oppress, or cause to suffer. It encompasses various forms of mistreatment, from physical harm to economic exploitation, social marginalization, or emotional distress. The phrase "in any wise" (כָּל־הַעֲנֵה תְעַנֶּה, _kol ha'aneh te'anneh_) uses an infinitive absolute construction, which intensifies the verb, meaning "if you utterly afflict them" or "if you afflict them in any way whatsoever." This emphasizes the comprehensive scope of God's prohibition against oppression, leaving no room for nuanced forms of mistreatment.
* **Cry (Hebrew, צָעַק, _tsâʻaq'_):** This word denotes a loud, desperate, and urgent outcry for help, often in situations of distress, injustice, or oppression. It is not a casual request but a fervent plea, indicative of extreme suffering and a desperate need for intervention. This "cry" is directed specifically "unto me" (אֵלַי, _elay_), signifying a direct, personal appeal to God Himself, bypassing any earthly intermediaries. It highlights the ultimate recourse of the vulnerable when human systems fail them.
* **Hear (Hebrew, שָׁמַע, _shâmaʻ'_):** While literally meaning to perceive sound, in this context, _shâmaʻ'_ implies much more than mere auditory perception. It signifies attentive listening, understanding, and, crucially, acting upon what is heard. The phrase "I will surely hear" (שָׁמֹעַ אֶשְׁמַע, _shamoa eshma_) again employs an infinitive absolute, intensifying the verb and conveying absolute certainty and immediacy of God's responsive action. It is a divine guarantee that the cry will not only be heard but will elicit a powerful and just response, demonstrating God's active involvement in human affairs.

#### Verse Breakdown
* **"If thou afflict them in any wise":** This opening clause establishes a conditional premise for divine intervention. The "thou" refers to any Israelite, or by extension, any person in a position of power or influence over the vulnerable. "Them" specifically points back to the stranger, widow, and fatherless mentioned in the preceding verses, but by principle, extends to any marginalized or defenseless individual. The intensified "in any wise" (using the infinitive absolute) underscores the comprehensive prohibition against any form of oppression, whether direct physical harm, economic exploitation, social neglect, or emotional abuse. God's concern is for the total well-being of the vulnerable, leaving no loophole for mistreatment.
* **"and they cry at all unto me":** This clause describes the response of the afflicted. Their "cry" is a desperate, urgent appeal, born of suffering and a lack of earthly recourse. The phrase "at all" (literally "crying, they cry," another infinitive absolute) again emphasizes the certainty and earnestness of their plea. Crucially, this cry is directed "unto me"—directly to God. This highlights God's unique role as the ultimate advocate and refuge for those who have no other protector, and it implies a direct, personal relationship between the suffering and their divine Helper, bypassing human intermediaries.
* **"I will surely hear their cry":** This is God's solemn promise and the guaranteed outcome of the afflicted's appeal. The emphatic "surely hear" (an intensified form of the verb "to hear," using the infinitive absolute) leaves no doubt about the certainty of God's attentiveness and responsiveness. This "hearing" is not passive; it is an active, compassionate, and just hearing that leads to decisive intervention. It assures the oppressed that their suffering is not unnoticed by the divine, and it warns the oppressor that their actions have a direct spiritual consequence, invoking the righteous wrath of God.

#### Literary Devices
Exodus 22:23 powerfully employs several literary devices to convey its message with both clarity and force. It functions primarily as a **Conditional Statement** ("If... then..."), clearly outlining the cause-and-effect relationship between human action (affliction) and divine reaction (hearing and subsequent judgment, as seen in the following verse). This structure emphasizes accountability and the direct link between ethical conduct and covenant faithfulness. **Anthropomorphism** is evident in God's promise to "hear" their cry, attributing a human sense (hearing) and a human-like response (active listening and intervention) to the divine. This makes God's care relatable and immediate, portraying Him not as a distant deity but as an intimately involved Father. The pervasive use of the **Infinitive Absolute** (e.g., "surely hear," "afflict in any wise," "cry at all") serves as a powerful **Intensification**, underscoring the certainty, severity, and comprehensive nature of both the human offense and the divine response. This rhetorical device heightens the gravity of the warning and the absolute assurance of the promise. Finally, there is an underlying sense of **Divine Pathos**, revealing God's deep emotional connection to the suffering of the vulnerable and His righteous anger against those who cause it, a reflection of His very character.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:23 is a cornerstone passage for understanding God's character as both a righteous Judge and a compassionate Father, particularly His unwavering commitment to justice for the marginalized. It reveals that the treatment of the vulnerable is not merely a social or ethical matter but a deeply theological one, directly impacting one's relationship with God. The Lord identifies Himself as the ultimate defender of the defenseless, implying that any act of oppression against them is an affront to Him directly. This principle establishes a foundational ethic for Israel's covenant community, demonstrating that true worship and obedience are inextricably linked to social justice and mercy. It assures the oppressed of divine advocacy and warns the oppressor of certain accountability, grounding the pursuit of righteousness in the very nature of God.

* [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Fatherless and Widow")
* [Psalm 146:9](/psalm/146-9 "Psalm 146:9 - The Lord Protects the Sojourner")
* [James 1:27](/james/1-27 "James 1:27 - Pure and Undefiled Religion")

### REFLECTION AND APPLICATION
Exodus 22:23 remains profoundly relevant for believers today, calling us to embody God's heart for justice and compassion in a world still rife with oppression. This verse compels us to move beyond passive observation to active engagement, identifying and advocating for the vulnerable in our own societies—the poor, the lonely, the exploited, refugees, victims of injustice, and those without a voice. Our compassion for them is not merely a good deed but a direct reflection of God's own character and a tangible expression of our covenant relationship with Him. It also serves as a powerful reminder that our actions toward "the least of these" have profound spiritual implications, as they are seen and judged by God. When we witness or experience injustice, this verse assures us that God is neither silent nor passive; He hears the cries of the afflicted and will bring justice in His time and way, inviting us to participate in His redemptive work, whether through prayer, advocacy, or direct service. This divine assurance should fuel our commitment to justice, knowing that our efforts align with God's own purposes.

#### Questions for Reflection
* **How does this verse challenge our understanding of God's character and priorities, particularly regarding social justice?**
* **In what specific ways do we, individually and corporately, "afflict" the vulnerable today, perhaps unknowingly, through neglect, indifference, or systemic injustices?**
* **What practical, tangible steps can we take to be agents of God's justice and compassion for those who "cry out" in our communities and globally?**
* **How does the certainty of God's "hearing" and subsequent action impact our prayers for those suffering from oppression and our trust in His ultimate sovereignty?**

### FAQ

**Does God always intervene immediately when the oppressed cry out?**

Answer: While Exodus 22:23 promises that God will "surely hear" the cry of the afflicted, this does not always imply immediate or visible intervention in the way humans might expect. God's "hearing" signifies His attentive awareness, His deep compassion, and His commitment to ultimate justice. Sometimes His intervention is immediate, bringing swift relief or judgment. Other times, His justice unfolds over time, through the raising up of advocates, the changing of hearts, or through the slow, grinding work of systemic change. The promise is not necessarily about instant gratification but about divine certainty: no cry of the oppressed goes unheard by God, and He will, in His perfect timing and way, bring about vindication and justice. This requires faith and patience on the part of the suffering, trusting that the Lord is working, even when His hand is not immediately apparent, as encouraged in [Psalm 37:7](/psalm/37-7 "Psalm 37:7 - Rest in the Lord and Wait Patiently").

**Who are "the vulnerable" in our modern context, beyond the stranger, widow, and fatherless?**

Answer: The categories of "stranger, widow, and fatherless" in Exodus 22:23 represent archetypes of vulnerability in ancient society. In our modern context, "the vulnerable" can be broadly understood as any group or individual who lacks social, economic, or legal power and is therefore susceptible to exploitation, neglect, or oppression. This includes, but is not limited to, the economically poor, refugees and asylum seekers, victims of human trafficking, the homeless, the elderly, the disabled, racial and ethnic minorities, those suffering from mental illness, children at risk, and victims of abuse. The principle remains the same: God has a special concern for those who are marginalized and without a voice, and He calls His people to extend His justice and compassion to them. The spirit of the law applies to all who are defenseless and cry out for help, reflecting the timeless nature of God's character as revealed in His Word.

### CHRIST-CENTERED FULFILLMENT
Exodus 22:23 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodies God's compassionate heart for the afflicted and His unwavering commitment to justice. Jesus' earthly ministry was characterized by His constant identification with and active care for the marginalized, the sick, the poor, and the outcast—the "strangers, widows, and fatherless" of His day. He healed the sick ([Matthew 4:23](/matthew/4-23 "Matthew 4:23 - Jesus Teaches, Preaches, and Heals")), fed the hungry ([Matthew 14:13-21](/matthew/14-13-21 "Matthew 14:13-21 - Feeding of the Five Thousand")), and offered hope to those burdened by sin and societal rejection ([Matthew 9:10-13](/matthew/9-10-13 "Matthew 9:10-13 - Jesus Eats with Sinners")). Indeed, Jesus Himself declared that true righteousness involves caring for "the least of these," identifying Himself directly with those who suffer ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Caring for the Least of These")). Furthermore, Jesus, in His humanity, experienced profound affliction and cried out to God, particularly in Gethsemane and on the cross ([Hebrews 5:7](/hebrews/5-7 "Hebrews 5:7 - Christ's Prayers and Obedience")). God "surely heard" His cry, not by removing His suffering, but by raising Him from the dead, vindicating Him, and establishing Him as the ultimate source of justice and salvation for all who cry out to Him. Through Christ, God's promise to hear the cry of the oppressed is not merely a threat of judgment but a profound invitation to find refuge and ultimate deliverance in the Lamb of God, who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), and who will one day wipe away every tear from their eyes, ushering in an era of perfect justice and comfort ([Revelation 21:4](/rev/21-4 "Revelation 21:4 - No More Tears")).

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

Luke 18:7

And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

Psalms 10:17

LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:

Psalms 10:18

To judge the fatherless and the oppressed, that the man of the earth may no more oppress.

Psalms 18:6

In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, [even] into his ears.

Job 34:28

So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.

Deuteronomy 15:9

Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.

Job 35:9

¶ By reason of the multitude of oppressions they make [the oppressed] to cry: they cry out by reason of the arm of the mighty.