Jeremiah 22:3

KJV

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.

KJV (with Strong's)

Thus saith {H559} the LORD {H3068}; Execute {H6213} ye judgment {H4941} and righteousness {H6666}, and deliver {H5337} the spoiled {H1497} out of the hand {H3027} of the oppressor {H6216}: and do no wrong {H3238}, do no violence {H2554} to the stranger {H1616}, the fatherless {H3490}, nor the widow {H490}, neither shed {H8210} innocent {H5355} blood {H1818} in this place {H4725}.

Complete Jewish Bible

This is what ADONAI says: "Do what is right and just; rescue the wronged from their oppressors; do nothing wrong or violent to the stranger, orphan or widow; don't shed innocent blood in this place.

Berean Standard Bible

This is what the LORD says: Administer justice and righteousness. Rescue the victim of robbery from the hand of his oppressor. Do no wrong or violence to the foreigner, the fatherless, or the widow. Do not shed innocent blood in this place.

American Standard Version

Thus saith Jehovah: Execute ye justice and righteousness, and deliver him that is robbed out of the hand of the oppressor: and do no wrong, do no violence, to the sojourner, the fatherless, nor the widow; neither shed innocent blood in this place.

Commentary

### SUMMARY
Jeremiah 22:3 delivers a powerful divine mandate from the LORD to the leaders and people of Judah, emphatically calling them to uphold the foundational principles of judgment, righteousness, and compassion. This prophetic declaration demands active intervention to protect the most vulnerable members of society—those who have been robbed, the foreigners, the orphans, and the widows—from exploitation and oppression. Furthermore, it strictly prohibits all forms of wrongdoing, violence, and the shedding of innocent blood, asserting that diligent adherence to these ethical standards is absolutely paramount for the nation's well-being, stability, and continued existence in the land God has given them.

### CONTEXT
* **Literary Context:** Jeremiah 22:3 is strategically placed within a series of prophetic oracles primarily directed at the kings of Judah, often referred to as the "Palace Sermon" (Jeremiah 21:11-23:8). This specific verse functions as a concise, direct summary of the divine expectations for righteous governance. It immediately follows a declaration of conditional judgment, where the LORD promises blessing if the king and his officials "execute judgment and righteousness" (Jeremiah 21:12), and precedes a lament over the unrighteous reign of Jehoiakim (Jeremiah 22:13-19) and the pronouncement of judgment on Jehoiachin (Jeremiah 22:24-30). Thus, the verse serves as a critical benchmark, highlighting the stark contrast between God's ideal for leadership and the moral failures prevalent in the royal court, which ultimately contributed to Judah's impending Babylonian exile.
* **Historical & Cultural Context:** The historical setting for Jeremiah 22:3 is the tumultuous late 7th and early 6th centuries BCE, a period marked by the decline of Assyria and the ascendance of Babylon. Judah, caught between these shifting imperial powers, faced immense external pressure and internal decay. The kings reigning during this time, particularly Jehoiakim, were notorious for their self-serving policies, disregard for the poor, and oppressive practices, directly contravening the Mosaic Law and prophetic warnings. The "place" mentioned in the verse refers to Jerusalem and the land of Judah, underscoring that even in the very heart of their sacred and political life, injustice was rampant. Culturally, the emphasis on protecting the "stranger, the fatherless, and the widow" resonates deeply with ancient Near Eastern legal traditions and Israel's covenantal obligations, which consistently identified these groups as particularly vulnerable and dependent on the community's compassion and the ruler's justice.
* **Key Themes:** Jeremiah 22:3 encapsulates several foundational themes central to the book of Jeremiah and the broader prophetic corpus. Firstly, it underscores the **Divine Mandate for Justice and Righteousness**, asserting that true leadership and national prosperity are contingent upon ethical governance and adherence to God's moral standards. This theme is pervasive throughout the prophets, emphasizing that genuine worship is inextricably linked to social equity (e.g., [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down Like a River")). Secondly, the verse highlights God's profound **Concern for the Vulnerable and Oppressed**, explicitly naming the "spoiled," "stranger," "fatherless," and "widow." This reflects God's character as a defender of the weak and a champion of social justice, a principle deeply embedded in the Mosaic Law and reinforced throughout Israel's history (e.g., [Deuteronomy 24:17](/deuteronomy/24-17 "Deuteronomy 24:17 - Justice for the Sojourner, Fatherless, and Widow")). Finally, the stern prohibition against "wrong," "violence," and "shedding innocent blood" emphasizes the **Sanctity of Human Life and Ethical Conduct**. This denounces the rampant corruption, exploitation, and even child sacrifice that marked Judah's decline, reminding the people that such actions defile the land and invite severe divine judgment, echoing the foundational covenant principles established in [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Sanctity of Human Life After the Flood").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **judgment (Hebrew, _mishpâṭ'_):** This term (H4941) is more expansive than a mere legal verdict. It encompasses the entire concept of righteous living, justice, and proper governance in all aspects of society according to God's standards. It refers to the act of administering justice, the right or privilege of an individual, and the broader societal order established by divine law. In this context, it demands the active and diligent implementation of fairness and equity.
* **spoiled (Hebrew, _gâzal'_):** Derived from the primitive root (H1497), meaning "to pluck off, strip, or rob," this word describes that which has been taken by violence or robbery. The command to "deliver the spoiled" underscores the imperative for rulers and people alike to actively intervene, restore what has been unjustly taken, and protect victims of exploitation and forceful seizure.
* **innocent (Hebrew, _nâqîy'_):** This word (H5355) denotes blamelessness, guiltlessness, or being free from fault. When coupled with "blood" (H1818, _dâm_), it specifically refers to the shedding of life without just cause or legal culpability. Such an act is considered a heinous sin in biblical law, profoundly defiling the land and provoking divine wrath and retribution.

#### Verse Breakdown
* **"Thus saith the LORD; Execute ye judgment and righteousness":** This opening phrase establishes the absolute divine authority behind the command, emphasizing that the call for justice and moral integrity is not a human suggestion but a direct, non-negotiable mandate from Yahweh, the sovereign God. The imperative "Execute" demands active implementation, diligent practice, and consistent upholding of fairness and moral rectitude in all spheres of life, particularly by those in positions of authority.
* **"and deliver the spoiled out of the hand of the oppressor":** This clause moves from general principles to specific, proactive action. It demands intervention on behalf of victims—those who have been robbed, defrauded, or exploited. The "hand of the oppressor" signifies the power, control, and coercive force wielded by those who unjustly afflict others, and the command is to rescue, liberate, and restore the victims from their grasp.
* **"and do no wrong, do no violence to the stranger, the fatherless, nor the widow":** This section provides explicit prohibitions, highlighting the most vulnerable and often exploited groups in ancient Israelite society. "Wrong" (from _yânâh_, H3238) implies vexing, harassing, or defrauding, while "violence" (from _châmaç_, H2554) denotes active maltreatment, aggression, or oppressive force. The "stranger" (foreigner/sojourner), "fatherless" (orphan), and "widow" were socio-economically dependent and often lacked traditional familial or legal recourse, making their protection a crucial indicator of a truly righteous and God-fearing society.
* **"neither shed innocent blood in this place.":** This final prohibition addresses the most egregious violation of human life and divine law. "Innocent blood" refers to the taking of a blameless life, whether through murder, judicial corruption, or even abhorrent practices like child sacrifice. The phrase "in this place" (H4725, referring to Jerusalem and the land of Judah) underscores the severity of such acts occurring within the very land consecrated to God, indicating a profound defilement that inevitably leads to divine judgment.

#### Literary Devices
Jeremiah 22:3 employs several powerful **literary devices** to convey its urgent and authoritative message. The most prominent is **Direct Address**, as the LORD speaks directly to the king and people, lending immediate divine authority and solemn gravity to the commands. The verse's structure utilizes **Parallelism**, contrasting positive commands ("Execute ye judgment and righteousness," "deliver the spoiled") with negative prohibitions ("do no wrong, do no violence," "neither shed innocent blood"), which serves to reinforce the comprehensive and absolute nature of God's expectations for ethical conduct. The repeated enumeration of vulnerable categories ("the stranger, the fatherless, nor the widow") is a form of **Merism** or **Synecdoche**, where specific examples represent the entire class of marginalized and unprotected individuals, thereby highlighting God's particular and unwavering concern for those without social power or traditional means of defense. Finally, the phrase "shed innocent blood" is a stark **Metonymy**, where "blood" stands for the life itself, emphasizing the ultimate and irreversible violation of human dignity and God's sacred law.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 22:3 articulates a core theological principle: God's character is intrinsically linked to justice and righteousness, and He demands that His people, especially their leaders, reflect this character in their governance and societal interactions. This verse underscores the covenantal expectation that Israel's well-being in the land was conditional upon their obedience to God's moral law, particularly in their treatment of the vulnerable. The failure to uphold justice and protect the marginalized was not merely a social failing but a profound theological rebellion against the very nature of Yahweh, leading to national judgment. It reveals that true worship and faithfulness are expressed not only through ritual but, fundamentally, through ethical conduct and compassionate action towards one's neighbor, echoing the prophetic emphasis on "doing justice and loving kindness."
* [Deuteronomy 10:18](/deuteronomy/10-18 "God's Love for the Vulnerable")
* [Micah 6:8](/micah/6-8 "What the LORD Requires")
* [Proverbs 31:8-9](/proverbs/31-8 "Speak Up for the Voiceless")

### REFLECTION AND APPLICATION
Jeremiah 22:3 transcends its ancient context to offer timeless principles for personal and societal living, serving as a profound call to ethical action. For individuals, it compels us to examine our own lives: Do we actively seek justice in our spheres of influence? Are we passive observers of injustice, or do we actively work to "deliver the spoiled" from the "hand of the oppressor" in our communities and beyond? This verse challenges us to cultivate a heart sensitive to the plight of the marginalized—the modern "stranger" (immigrant, refugee), the "fatherless" (orphans, neglected children), and the "widow" (single parents, the elderly, the forgotten). It demands that we not only refrain from direct harm but also actively resist systems and attitudes that perpetuate injustice, violence, and the devaluation of human life. For leaders, whether in government, business, or the church, it serves as a sobering reminder of their divine accountability to govern with integrity, prioritize the common good, and protect the rights and dignity of all, especially the most vulnerable. Our faithfulness to God is inextricably linked to our commitment to justice and compassion in the world.

#### Questions for Reflection
* **In what specific ways might I, or my community, be inadvertently contributing to or overlooking injustice against the vulnerable today?**
* **What practical steps can I take to "deliver the spoiled" or advocate for the "stranger, the fatherless, or the widow" in my local context, reflecting God's heart for justice?**
* **How does the command to "do no wrong, do no violence, neither shed innocent blood" challenge my own attitudes or actions in a world often marked by aggression and disregard for human life?**

### FAQ
**Why does God specifically mention the "stranger, the fatherless, nor the widow" so often in the Old Testament?**

Answer: God's consistent emphasis on the "stranger, the fatherless, and the widow" (e.g., [Deuteronomy 24:19-21](/deuteronomy/24-19 "Care for the Vulnerable in Harvest")) highlights His profound concern for the most vulnerable members of society. In ancient Israel, these groups were often without traditional familial or social structures for support and protection. The stranger (or sojourner) lacked tribal land rights and kinship networks, the fatherless (orphan) was deprived of a primary male protector and provider, and the widow had lost her husband, who was typically her economic and social security. By commanding His people to care for them, God was establishing a moral imperative that reflected His own character as a defender of the weak and a provider for the needy. It was a litmus test of true righteousness and faithfulness to the covenant, demonstrating that genuine worship extended beyond ritual to practical compassion and justice.

**What does "shed innocent blood" imply beyond literal murder?**

Answer: While "shed innocent blood" (as seen in [Genesis 9:6](/genesis/9-6 "The Sanctity of Human Life")) certainly encompasses literal murder, its broader implication in prophetic literature often extends to systemic injustices that lead to the destruction or oppression of blameless lives. This could include judicial corruption where the innocent are condemned, exploitation that leads to the slow death of the poor, or even the spiritual violence of idolatry that demands human sacrifice (e.g., [Jeremiah 19:4-5](/jeremiah/19-4 "The Valley of Hinnom")). In Jeremiah's context, it likely referred to the unjust executions ordered by tyrannical kings like Jehoiakim (as hinted in [Jeremiah 22:17](/jeremiah/22-17 "Jehoiakim's Injustice")), as well as the broader societal disregard for life that manifested in various forms of violence and exploitation. It speaks to any action or inaction that unjustly diminishes or takes human life, which is sacred because humanity is created in God's image.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 22:3, with its impassioned call for judgment, righteousness, and the protection of the vulnerable, finds its ultimate and perfect fulfillment in Jesus Christ. While the Old Testament kings consistently failed to "execute judgment and righteousness" and often became the very "oppressors" against whom God warned, Jesus perfectly embodied divine justice and compassion. He did not merely command justice; He *is* justice, the righteous King whose reign is characterized by perfect equity ([Isaiah 9:7](/isaiah/9-7 "The Kingdom of the Messiah")). Moreover, Jesus actively "delivered the spoiled" and ministered to the marginalized, identifying with the "stranger," "fatherless," and "widow" in a profound way. His ministry was consistently directed towards the sick, the poor, the outcast, and the oppressed, declaring good news to them ([Luke 4:18-19](/luke/4-18 "Jesus' Mission Statement")). He condemned those who "devour widows' houses" ([Mark 12:40](/mark/12-40 "Warning Against Hypocrisy")) and taught that true righteousness involves caring for "the least of these" ([Matthew 25:40](/matthew/25-40 "Caring for the Least of These")). Most significantly, Jesus, the truly "innocent" one, allowed His "blood" to be "shed" on the cross, not as an act of injustice against Him, but as the ultimate act of redemptive justice for humanity's sin ([1 Peter 1:18-19](/1_peter/1-18 "Redemption Through Christ's Precious Blood")). Through His sacrifice, He delivers us from the hand of the ultimate oppressor, sin and death, and establishes a new covenant where true righteousness is imputed to believers and cultivated by the Holy Spirit, empowering His followers to continue His work of justice and compassion in the world until His kingdom comes in its fullness.

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

Jeremiah 21:12

O house of David, thus saith the LORD; Execute judgment in the morning, and deliver [him that is] spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench [it], because of the evil of your doings.

Micah 6:8

He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

Jeremiah 22:17

But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do [it].

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.

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.

Isaiah 1:15

And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

Isaiah 1:20

But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken [it].