Ezekiel 22:29

KJV

The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully.

KJV (with Strong's)

The people {H5971} of the land {H776} have used oppression {H6231}{H6233}, and exercised {H1497} robbery {H1498}, and have vexed {H3238} the poor {H6041} and needy {H34}: yea, they have oppressed {H6231} the stranger {H1616} wrongfully {H4941}.

Complete Jewish Bible

The people of the land have extorted, robbed, wronged the poor and needy and unjustly oppressed foreigners.

Berean Standard Bible

The people of the land have practiced extortion and committed robbery. They have oppressed the poor and needy and have exploited the foreign resident without justice.

American Standard Version

The people of the land have used oppression, and exercised robbery; yea, they have vexed the poor and needy, and have oppressed the sojourner wrongfully.

Commentary

### SUMMARY
Ezekiel 22:29 delivers a scathing indictment against the common populace of Judah, revealing the pervasive moral decay that had infected every stratum of society. It details how the "people of the land" engaged in systemic oppression, robbery, and the deliberate vexing of the most vulnerable—the poor, the needy, and the resident alien. This widespread injustice, extending beyond the corrupt leadership to the general citizenry, underscored the nation's profound rebellion against God's covenant and justified the impending divine judgment.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Ezekiel chapter 22, which functions as a divine indictment against Jerusalem, metaphorically termed a "bloody city" due to its pervasive sin. The chapter systematically condemns various societal groups for their specific transgressions. It begins with the princes and rulers, accusing them of shedding blood and abusing power (e.g., [Ezekiel 22:6](/ezekiel/22-6 "Ezekiel 22:6 - The Princes Shed Blood")). It then moves to the priests, who are charged with violating God's law and profaning holy things ([Ezekiel 22:26](/ezekiel/22-26 "Ezekiel 22:26 - Priests Violate God's Law")). Following this, the prophets are condemned for their false visions and flattering lies ([Ezekiel 22:28](/ezekiel/22-28 "Ezekiel 22:28 - Prophets Whitewash Sin")). Ezekiel 22:29 then broadens the scope of condemnation to include the "people of the land," demonstrating that corruption was not confined to the elite but had permeated the entire social fabric, making the nation ripe for God's judgment and the Babylonian exile.

* **Historical & Cultural Context:** Ezekiel prophesied during a tumultuous period in Judah's history, leading up to and during the Babylonian exile (c. 593-571 BC). The nation had repeatedly turned away from the Mosaic covenant, leading to moral and spiritual decline. Culturally, the "people of the land" (`'am ha'aretz`) in this context refers not to the common, uneducated masses in a derogatory sense, but to the general citizenry, often landholders, who were responsible for upholding justice and community standards. Their active participation in oppression and robbery, rather than merely being passive recipients of injustice, highlights a deep-seated societal breakdown. Mosaic Law provided explicit protections for the vulnerable, including the poor, the needy, and especially the `gêr` (stranger or resident alien), who lacked tribal protections (e.g., [Deuteronomy 10:18-19](/deuteronomy/10-18 "Deuteronomy 10:18-19 - God's Love for the Stranger")). The violation of these fundamental commands was a direct affront to God's character and covenant.

* **Key Themes:** The verse powerfully contributes to several key themes prevalent in Ezekiel and the broader prophetic literature. Firstly, it underscores the **pervasive nature of injustice**, showing that moral corruption was not limited to leadership but had become endemic among the populace, reflecting a total societal failure to uphold righteousness. Secondly, it highlights the **exploitation of the vulnerable**, as the "poor and needy" and the "stranger" are specifically targeted, revealing a profound lack of compassion and a direct defiance of God's repeated commands to care for the marginalized (e.g., [Zechariah 7:10](/zechariah/7-10 "Zechariah 7:10 - Do Not Oppress the Vulnerable")). Thirdly, the actions described—"oppression," "robbery," and "vexing"—demonstrate a deep **moral corruption** where self-interest and greed had supplanted covenant faithfulness and communal responsibility. This widespread sin is presented as the ultimate justification for God's severe judgment, culminating in the destruction of Jerusalem and the exile, as seen throughout [Ezekiel's prophecies](/ezekiel/1 "Ezekiel 1 - The Prophet's Vision and Call").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **gâzal (Hebrew, _gâzal'_):** This root (H1497) means "to pluck off," "to flay," "strip," or "rob." It often implies seizing property by force or violence, indicating an aggressive and unlawful acquisition. The related noun `gâzêl` (H1498) specifically refers to "robbery" or "plunder," emphasizing the concrete act of taking by violence. In Ezekiel 22:29, "exercised robbery" points to systematic, forceful appropriation of others' possessions, a direct violation of God's law against stealing and coveting.
* **yânâh (Hebrew, _yânâh'_):** This primitive root (H3238) conveys a sense of "to rage or be violent," and by implication, "to suppress" or "to maltreat." It describes actions that cause distress, affliction, or suffering through unfair, cruel, or violent treatment. The phrase "have vexed" indicates not just passive neglect but active, aggressive harassment and oppression, causing emotional and physical harm to the vulnerable.
* **gêr (Hebrew, _gêr'_):** This term (H1616), translated as "stranger," properly refers to a "guest" or, by implication, a "foreigner" or "sojourner." In ancient Israel, the `gêr` was a resident alien, someone living in the land but without the full tribal or familial protections afforded to native Israelites. God's law repeatedly commanded special care and justice for the `gêr`, making their oppression particularly heinous and a direct affront to divine compassion and justice.

#### Verse Breakdown
* **"The people of the land have used oppression":** This clause identifies the perpetrators as the general populace, not just the ruling elite, highlighting the widespread nature of the sin. "Oppression" (`'âshaq`, H6231, H6233) here refers to unjust gain, extortion, or defrauding, often involving the misuse of power or position to exploit others. It indicates a systematic pattern of taking advantage.
* **"and exercised robbery":** This specifies a particularly violent form of injustice. "Robbery" (`gâzêl`, H1498) implies seizing property through force or violence, demonstrating a blatant disregard for the rights and safety of others. It speaks to aggressive, unlawful acquisition.
* **"and have vexed the poor and needy":** This identifies the primary victims of their injustice. "Vexed" (`yânâh`, H3238) means to oppress, afflict, or treat violently, causing distress. The "poor" (`'ânîy`, H6041) and "needy" (`'ebyôwn`, H34) represent the most vulnerable members of society, those lacking resources and social standing, whom God's law explicitly commanded to protect and provide for.
* **"yea, they have oppressed the stranger wrongfully":** This final clause reiterates the oppression (`'âshaq`, H6231) and specifically names the "stranger" (`gêr`, H1616) as another victim. The addition of "wrongfully" (`mishpâṭ`, H4941) is crucial. `Mishpâṭ` refers to justice, judgment, or what is right according to law. To oppress the stranger `mishpâṭ` means to do so "without justice" or "contrary to justice," emphasizing that their actions were a direct violation of established legal and moral norms, particularly God's covenant commands concerning the treatment of foreigners.

#### Literary Devices
Ezekiel 22:29 employs several literary devices to underscore the severity and pervasiveness of Judah's sin. The use of **Anaphora** and **Repetition** is evident in the repeated use of "oppression" (or its cognates), which emphasizes the habitual and widespread nature of this injustice. The verse also utilizes **Parallelism** by listing various forms of transgression ("oppression," "robbery," "vexed") and then specifying distinct categories of victims ("poor and needy," "stranger"), creating a cumulative effect that highlights the comprehensive moral failure. The phrase "people of the land" functions as a **Synecdoche** or **Metonymy**, representing the entire populace and indicating that the corruption was not limited to a few individuals but had become a societal norm. The cumulative enumeration of sins and victims also creates a sense of **Intensification**, building a powerful indictment that leaves no doubt about the depth of their moral depravity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 22:29 powerfully articulates a core theological principle: God's profound concern for justice and His unwavering commitment to the protection of the vulnerable. The widespread oppression and exploitation described are not merely social ills but direct affronts to God's character and His covenant demands. The Lord, as the righteous judge, cannot tolerate such systemic injustice, especially when it targets those He explicitly commanded His people to defend. This verse highlights that genuine faith is inextricably linked to ethical conduct and social righteousness, demonstrating that a nation's spiritual health is reflected in its treatment of the weakest among them. The failure of the "people of the land" to uphold justice for the poor, needy, and stranger reveals a fundamental breakdown in their relationship with God, making them liable for the severe judgment that was to come.

* [Deuteronomy 10:18-19](/deuteronomy/10-18 "Deuteronomy 10:18-19 - God's Love for the Stranger, Orphan, and Widow")
* [Amos 5:24](/amos/5-24 "Amos 5:24 - Justice Rolls Down Like Waters")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Correct Oppression")

### REFLECTION AND APPLICATION
Ezekiel 22:29 serves as a timeless mirror for any society, challenging us to examine the moral health of our communities and our own individual conduct. It reminds us that injustice is not solely the responsibility of leaders; when the general populace participates in or condones oppression, it contributes to a pervasive societal decay that ultimately invites divine displeasure. This verse calls us to a radical empathy, urging us to consider how our actions, or inactions, might affect the most vulnerable among us—the economically disadvantaged, the marginalized, the immigrant, or anyone without a strong voice or advocate. True faith demands more than ritual; it requires actively pursuing justice, extending compassion, and standing against exploitation in all its forms. We are challenged to ensure that our pursuit of personal gain does not come at the expense of others' dignity or well-being, reflecting God's heart for righteousness and compassion in every sphere of life.

#### Questions for Reflection
* **In what ways might "oppression" and "robbery" manifest in modern society, even subtly, and how might I unwittingly contribute to them?**
* **Who are the "poor and needy" and "strangers" in my community or nation today, and how can I actively advocate for their justice and well-being?**
* **How does my personal conduct reflect God's heart for justice, or where might I need to repent of self-interest or indifference towards the vulnerable?**

### FAQ
**Who are "the people of the land" mentioned in this verse?**

Answer: In this context of Ezekiel 22, "the people of the land" (Hebrew: `‘am ha’aretz`) refers to the general citizenry of Judah, particularly the free, land-owning populace, as distinct from the king, princes, priests, and prophets who were condemned earlier in the chapter. It indicates that the moral corruption and systemic injustice were not confined to the leadership but had permeated all levels of society, making the entire nation culpable before God. Their actions demonstrate a widespread abandonment of covenant responsibilities.

**Why is the oppression of the "stranger" specifically highlighted as a grave sin?**

Answer: The "stranger" (Hebrew: `gêr`) refers to a resident alien or foreigner living within Israelite society. Mosaic Law repeatedly commanded the Israelites to treat the `gêr` with justice, love, and protection, remembering their own experience as strangers in Egypt (e.g., [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Stranger")). The `gêr` was particularly vulnerable, lacking tribal land, family networks, and full legal protections. Therefore, oppressing the stranger was a direct violation of God's compassionate character and a profound betrayal of the covenant, demonstrating a complete disregard for the very principles of justice and mercy that defined Israel's relationship with God. The phrase "wrongfully" (or "without justice") further emphasizes this violation of divine and human law.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 22:29, with its stark portrayal of pervasive injustice, finds its ultimate fulfillment and redemptive answer in the person and work of Jesus Christ. While the "people of the land" oppressed the vulnerable and violated justice, Jesus perfectly embodied righteousness and compassion, becoming the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). He consistently identified with the marginalized, the poor, the sick, and the stranger, declaring that acts of mercy shown to "the least of these" were done directly to Him ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever You Did for the Least of These")). Where Judah failed to uphold `mishpâṭ` (justice), Christ established a new covenant founded on perfect justice and mercy, offering redemption from the very sins of oppression and robbery that plagued ancient Israel. His ministry, as prophesied in [Isaiah 61:1-2](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord is Upon Me"), was to "proclaim good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." Through His atoning sacrifice, Jesus not only forgives the sins of injustice but also empowers His followers, the new "people of the land" (the Church), to live out His kingdom values, actively pursuing justice, caring for the vulnerable, and reflecting His righteous character in a world still marred by oppression ([Micah 6:8](/micah/6-8 "Micah 6:8 - Do Justice, Love Mercy, Walk Humbly")).

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

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.

Exodus 23:9

Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

Jeremiah 5:31

The prophets prophesy falsely, and the priests bear rule by their means; and my people love [to have it] so: and what will ye do in the end thereof?

Psalms 94:6

They slay the widow and the stranger, and murder the fatherless.

Exodus 22:21

Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

Isaiah 5:7

For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

Leviticus 19:33

And if a stranger sojourn with thee in your land, ye shall not vex him.