Ezekiel 22:7

KJV

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.

KJV (with Strong's)

In thee have they set light {H7043} by father {H1} and mother {H517}: in the midst {H8432} of thee have they dealt {H6213} by oppression {H6233} with the stranger {H1616}: in thee have they vexed {H3238} the fatherless {H3490} and the widow {H490}.

Complete Jewish Bible

In you, they make light of fathers and mothers, they oppress foreigners, they wrong orphans and widows.

Berean Standard Bible

Father and mother are treated with contempt. Within your walls the foreign resident is exploited, the fatherless and the widow are oppressed.

American Standard Version

In thee have they set light by father and mother; in the midst of thee have they dealt by oppression with the sojourner; in thee have they wronged the fatherless and the widow.

Commentary

### SUMMARY
Ezekiel 22:7 delivers a scathing indictment against Jerusalem, portraying a society steeped in moral decay and social injustice, which directly provokes God's righteous judgment. The verse specifically highlights three egregious categories of sin: the profound dishonor shown to parents, the systemic oppression of foreigners, and the cruel mistreatment of the most vulnerable members of society—the fatherless and widows. This litany of transgressions reveals a fundamental breakdown of covenant faithfulness and basic human compassion, underscoring the city's deep-seated rebellion against divine law and its impending destruction.

### CONTEXT
* **Literary Context:** Ezekiel 22 is a powerful prophetic oracle, framing Jerusalem as a "bloody city" (Ezekiel 22:2), a vivid metaphor for its pervasive violence, idolatry, and corruption. This chapter is part of a larger section (chapters 20-24) where God outlines the reasons for His judgment against Judah and Jerusalem, culminating in the siege and destruction of the city. Verse 7 is embedded within a detailed list of specific sins committed by various segments of society—from princes and priests to the common people—demonstrating a comprehensive moral collapse. The preceding verses establish the city's guilt for shedding innocent blood and practicing idolatry, while the subsequent verses continue to elaborate on the widespread corruption, including sexual immorality, bribery, and neglect of God's statutes, all leading to the inevitable divine wrath (Ezekiel 22:15-16).
* **Historical & Cultural Context:** The prophet Ezekiel ministered during a tumultuous period in Judah's history, specifically during the Babylonian exile (6th century BCE). He was among the exiles taken to Babylon after Nebuchadnezzar's first siege of Jerusalem in 597 BCE. His prophecies, including this chapter, were directed both to the exiles, explaining the reasons for their captivity, and to those remaining in Jerusalem, warning them of the impending final destruction of the city in 586 BCE. In ancient Israelite society, the family unit was foundational, and respect for elders, particularly parents, was a cornerstone of social order and a direct commandment from God (Exodus 20:12). Furthermore, the "stranger" (resident alien), "fatherless" (orphan), and "widow" constituted the most vulnerable groups, lacking the familial and tribal protections enjoyed by others. Mosaic Law repeatedly commanded special care, justice, and protection for these marginalized individuals, making their oppression a particularly grievous sin against God's covenant (Deuteronomy 24:17-21; Zechariah 7:10). The sins listed in Ezekiel 22:7 thus represent a profound societal failure to uphold both divine commands and basic humanitarian principles.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic literature. Primarily, it underscores the theme of **social injustice** as a primary cause for divine judgment. The prophet consistently highlights how the abuse of power, exploitation of the weak, and disregard for the vulnerable are an affront to God's character and His covenant with Israel. This theme is echoed throughout the prophets, such as in Amos's condemnation of Israel's oppression of the poor (Amos 2:6-7) or Isaiah's call for justice (Isaiah 1:17). Secondly, it emphasizes the theme of **covenant infidelity**. The actions described—dishonoring parents, oppressing the stranger, vexing the fatherless and widow—are direct violations of the Mosaic Law, which formed the basis of Israel's covenant relationship with Yahweh. Their failure to uphold these foundational ethical and social stipulations demonstrated their unfaithfulness. Finally, the verse contributes to the theme of **moral decay leading to divine wrath**. The pervasive nature of these sins, from the breakdown of family respect to the systemic exploitation of the defenseless, illustrates a society ripe for judgment, reinforcing the message that God's patience has reached its limit due to their persistent rebellion and spiritual depravity, as seen in the ultimate judgment described in [Ezekiel 22:31](/ezekiel/22-31 "Ezekiel 22:31 - God's Consuming Wrath").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Set light by (Hebrew, _qâlal'_):** From H7043, a primitive root meaning "to be (causatively, make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.)". In this context, it signifies treating something as insignificant, despising, or making light of it. It's a deliberate act of dishonor and devaluation, indicating a profound lack of respect for parental authority, which was a cornerstone of Israelite society and divine law.
* **Oppression (Hebrew, _ʻôsheq'_):** From H6233, this term refers to injury, fraud, or unjust gain, often through extortion or violent injustice. It describes the act of exploiting others, particularly the vulnerable, for personal advantage, highlighting systemic and deliberate wrongdoing rather than accidental harm.
* **Vexed (Hebrew, _yânâh'_):** From H3238, a primitive root meaning "to rage or be violent; by implication, to suppress, to maltreat." This word conveys the act of afflicting, oppressing, or causing distress and grief, often through harassment, ill-treatment, or persistent annoyance. It points to a cruel and persistent mistreatment of those who are unable to defend themselves.

#### Verse Breakdown
* **"In thee have they set light by father and mother:":** This clause indicts Jerusalem for the breakdown of foundational family structures and moral order. "Setting light by" implies a deliberate act of despising or treating as insignificant, directly violating the Fifth Commandment to honor parents. This disrespect signals a profound societal disregard for authority, tradition, and the very fabric of communal life.
* **"in the midst of thee have they dealt by oppression with the stranger:":** This highlights the exploitation and injustice meted out to foreigners residing within Jerusalem. The phrase "dealt by oppression" (from H6213 `âsâh, "to do or make," and H6233 `ôsheq, "oppression") signifies active, systemic exploitation, often involving fraud or unjust gain. This was a particularly heinous sin in Israel, as God's law repeatedly commanded compassion and justice for the stranger, remembering Israel's own experience as aliens in Egypt.
* **"in thee have they vexed the fatherless and the widow.":** This final clause condemns the cruel and persistent mistreatment of the most defenseless members of society. "Vexed" (H3238 yânâh) implies causing distress, afflicting, or harassing. The fatherless (orphans) and widows, lacking male protectors and providers, were entirely dependent on the community's compassion and the law's protection. Their abuse represented the ultimate failure of social justice and a direct affront to God, who identifies Himself as a protector of the vulnerable.

#### Literary Devices
Ezekiel 22:7 employs several powerful literary devices to convey its message of severe condemnation. The most prominent is **Anaphora**, seen in the repeated phrase "In thee have they..." (or "in the midst of thee have they..."). This repetition at the beginning of successive clauses creates a rhythmic emphasis, hammering home the point that these egregious sins are rampant *within* Jerusalem itself, not merely external threats or isolated incidents. It underscores the pervasive nature of the city's corruption. The verse also functions as part of a larger **Litany** of sins enumerated throughout Ezekiel 22, building a cumulative case for God's judgment. Each sin listed adds to the overwhelming evidence of Jerusalem's moral depravity. Furthermore, the selection of victims—father/mother, stranger, fatherless, widow—forms a **Merism**, representing the entire spectrum of society, from the foundational family unit to the most marginalized. By showing disrespect to both ends of this spectrum, the prophet illustrates the total collapse of moral order.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 22:7 profoundly reveals God's character as a righteous judge who champions justice and compassion, particularly for the vulnerable. The sins highlighted—dishonoring parents, oppressing the stranger, and vexing the fatherless and widow—are not merely social transgressions but direct affronts to God's covenant and His very nature. They demonstrate a society that has abandoned the core tenets of the Mosaic Law, which mandated respect for authority and explicit protections for the marginalized. This passage underscores the theological truth that true worship of God is intrinsically linked to ethical conduct and social justice. When a society fails to uphold these principles, it invites divine judgment, as its actions reflect a rejection of God's heart for humanity.

* [Exodus 20:12](/exodus/20-12 "Exodus 20:12 - The Fifth Commandment")
* [Deuteronomy 24:17](/deuteronomy/24-17 "Deuteronomy 24:17 - Justice for the Vulnerable")
* [James 1:27](/james/1-27 "James 1:27 - Pure Religion Defined")

### REFLECTION AND APPLICATION
Ezekiel 22:7 serves as a timeless mirror reflecting the moral health of any society. It challenges us to consider how we treat those who are most vulnerable and how we uphold foundational structures like the family. The prophet's indictment against ancient Jerusalem resonates powerfully today, reminding us that societal decay often begins with a subtle erosion of respect for authority and a growing indifference to the plight of the marginalized. True faith is never merely individualistic; it is always communal, expressing itself in acts of justice and compassion. We are called to be vigilant against any form of oppression, whether it targets the elderly, immigrants, orphans, or widows, recognizing that our treatment of "the least of these" reflects our true heart posture before God. This verse compels us to examine our own communities and advocate for righteousness, lest we, too, incur divine displeasure through our apathy or complicity in injustice.

#### Questions for Reflection
* **In what ways might we, individually or as a society, "set light by" those in authority, particularly parents or elders?**
* **How do we identify and actively combat modern forms of "oppression" against "strangers" (immigrants, refugees) or the "fatherless and widow" (orphans, single parents, the chronically ill, the poor)?**
* **What specific actions can I take to champion justice and show compassion for the vulnerable in my own community or sphere of influence?**

### FAQ
**Why are these specific sins—dishonoring parents, oppressing foreigners, and vexing the fatherless and widow—singled out in Ezekiel 22:7?**

Answer: These particular sins are highlighted because they represent fundamental violations of God's covenant and the core ethical principles of Israelite society. Dishonoring parents (Exodus 20:12) strikes at the heart of the family unit, the foundational building block of society, and a direct command from God. Oppressing the stranger (gêr), fatherless (yâthôwm), and widow ('almânâh) targets the most vulnerable and defenseless groups in ancient Israelite society. God's law repeatedly commanded special care and protection for these groups (Deuteronomy 24:17-21; Zechariah 7:10), remembering Israel's own experience as strangers in Egypt (Exodus 23:9). Therefore, the mistreatment of these groups demonstrated a profound lack of compassion, a rejection of God's own character as a protector of the weak, and a systemic failure of justice, making them particularly egregious in God's eyes and a clear indicator of a morally bankrupt society ripe for judgment.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 22:7, with its stark portrayal of societal injustice and moral decay, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. While Israel failed to uphold the Law's demands for justice and compassion, Jesus perfectly embodied them. He honored His Father (John 8:29) and taught radical respect for parents (Matthew 15:4-6). More profoundly, Jesus consistently championed the cause of the marginalized and vulnerable, identifying with the "stranger," "fatherless," and "widow" in a way that Israel never fully did. He welcomed the outcasts, healed the sick, fed the hungry, and spoke truth to power, often challenging the religious elite who neglected "the weightier matters of the law: justice and mercy and faithfulness" (Matthew 23:23). His ministry was a living demonstration of God's heart for the oppressed, culminating in His sacrificial death on the cross, which atoned for the very sins of injustice and rebellion that Ezekiel condemned. Through His resurrection, Jesus inaugurated a new covenant where believers, empowered by the Holy Spirit, are called to live out the righteousness and compassion that Israel failed to achieve (Romans 8:4). The church, as the body of Christ, is now tasked with continuing His mission of seeking justice, loving mercy, and walking humbly with God (Micah 6:8), actively caring for the vulnerable and honoring all people, thereby fulfilling the spirit of the Law that Ezekiel's generation so grievously violated (Galatians 5:14).

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

Deuteronomy 27:16

Cursed [be] he that setteth light by his father or his mother. And all the people shall say, Amen.

Exodus 22:21

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

Exodus 22:22

Ye shall not afflict any widow, or fatherless child.

Jeremiah 7:6

[If] ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:

Leviticus 20:9

For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood [shall be] upon him.

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.

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.