Ezekiel 22 7

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.

Ezekiel 22:7 nkjv

In you they have made light of father and mother; in your midst they have oppressed the stranger; in you they have mistreated the fatherless and the widow.

Ezekiel 22:7 niv

In you they have treated father and mother with contempt; in you they have oppressed the foreigner and mistreated the fatherless and the widow.

Ezekiel 22:7 esv

Father and mother are treated with contempt in you; the sojourner suffers extortion in your midst; the fatherless and the widow are wronged in you.

Ezekiel 22:7 nlt

Fathers and mothers are treated with contempt. Foreigners are forced to pay for protection. Orphans and widows are wronged and oppressed among you.

Ezekiel 22 verses

Ezekiel 22 7 Meaning

Ezekiel 22:7 exposes the deep moral corruption prevalent within Jerusalem. The verse highlights specific and pervasive societal sins: disrespect for foundational familial authority (father and mother), active oppression of the resident alien (sojourner), and severe mistreatment of the most vulnerable in society—the fatherless (orphans) and widows. These actions represent a complete departure from the covenantal demands of justice and compassion, making the city ripe for divine judgment due to its widespread iniquity.

Ezekiel 22 7 Context

Ezekiel chapter 22 is a profound and comprehensive indictment against Jerusalem, depicted as a "bloody city" (v.2). This chapter meticulously details a litany of moral transgressions committed by its inhabitants and leaders, all of which constitute violations of God's covenant and ultimately lead to its destruction. Ezekiel 22:7 specifically focuses on the societal decay within the city's very fabric, illustrating how core ethical obligations were abandoned.

The immediate verses leading up to 22:7 (22:1-6) establish Jerusalem's widespread wickedness, noting its role in shedding blood and becoming defiled. Verse 6 already indicates a failure of "princes of Israel" to uphold justice. Verse 7 then specifies the types of social crimes that characterized this fallen state, serving as concrete examples of the pervasive evil. It sets the stage for further specific charges against various societal groups (priests, prophets, officials, people of the land) in subsequent verses, highlighting a systemic corruption from top to bottom. Historically, this prophecy occurs during a period leading up to or during the Babylonian exile, when Judah's moral depravity had reached a critical point, justifying God's severe judgment. The text repeatedly points to an internal rot, a rejection of the Mosaic Law's foundational principles, which prioritized the sanctity of life, family, and the protection of the weak.

Ezekiel 22 7 Word analysis

• In you (בָּךְ – bach): A dative preposition "in" or "among," directly addressing Jerusalem. This highlights the pervasive nature of the sin, not just individual isolated acts but as systemic to the city's character.

• they despise (קַלּוּ – qallu): From the verb qalal, meaning "to make light of," "to treat with contempt," "to curse." It signifies an attitude of utter disregard and disrespect, not merely passive neglect but active degradation. This contrasts sharply with the commanded "honor."

• father and mother (אָב וָאֵם – ’āv wā’ēm): Represents the foundational unit of society and authority structures. Despising them is a direct violation of the Fifth Commandment (Ex 20:12) and undermines social order, illustrating a profound ethical breakdown from the roots.

• in your midst (בְּתוֹכֵךְ – bəṯôḵēḵ): Repeats the theme of pervasiveness. This specifies that these acts are occurring within the very heart of the city, indicating the extent of the corruption across all levels of society.

• they oppress (עָשְׁקוּ – ʿāšəqû): From the verb ‘ashaq, meaning "to exploit," "to defraud," "to take advantage of by coercion or injustice." It implies active, willful, and systematic abuse of power against those who are unable to defend themselves.

• the sojourner (גֵּר – gēr): Refers to a resident alien, a foreigner living among the Israelites. The Torah mandates special protection and care for the ger, remembering Israel's own history as sojourners in Egypt (Deut 10:19). Oppressing them violates a core tenet of covenantal justice and compassion.

• the fatherless (יָתוֹם – yāṯôm): An orphan, specifically one whose father has died. In ancient patriarchal societies, the father was the primary protector and provider. Without this figure, the yathom was extremely vulnerable and entirely reliant on the community's justice and mercy.

• and the widow (וְאַלְמָנָה – wə’almanāh): A woman whose husband has died. Like the fatherless, widows were among the most susceptible to poverty and exploitation without a male protector or provider, often becoming dependent on the charity or justice of others.

• are wronged (הוֹנוּ – hōnu): From the verb honah (though some understand it as a variant of yanah), meaning "to be treated violently," "to be mistreated," "to do injustice to." Here, it's passive, indicating that the fatherless and widow are the passive recipients of harsh treatment and exploitation. This distinguishes from ‘ashaq (active oppression) by emphasizing the state of being unjustly affected.

• Words-group by words-group analysis:

  • "In you they despise father and mother": This opening indictment targets the bedrock of societal respect and authority, the family. To despise parents indicates a fundamental collapse of moral values and a rebellion against order and the Law. This highlights the foundational breakdown of respect and order within Jerusalem, starting at the familial level.
  • "in your midst they oppress the sojourner; the fatherless and the widow are wronged in you": This grouping systematically identifies the most vulnerable segments of ancient Israelite society as specific targets of injustice. Their mistreatment is presented not as accidental but as a pervasive, characteristic sin of the city, underscoring Jerusalem's profound ethical failure according to God's standards.

Ezekiel 22 7 Bonus section

The specific enumeration of "father and mother," "sojourner," "fatherless," and "widow" forms a spectrum of vulnerabilities. Respect for parents speaks to an internal moral compass, a deference to generational authority and wisdom, while care for the other three categories highlights outward social responsibility towards those structurally disenfranchised. This range demonstrates that the corruption was both inward (lack of familial respect) and outward (societal injustice), impacting all aspects of Jerusalem's communal life. The choice of these specific groups also echoes prophetic denunciations found throughout Isaiah, Jeremiah, Amos, and Zechariah, establishing a consistent prophetic concern for mishpat (justice) and tzedeqah (righteousness) as true indicators of a people's faithfulness to God. These sins were not merely social improprieties but direct affronts to the character of God who established these very laws for Israel's blessing.

Ezekiel 22 7 Commentary

Ezekiel 22:7 presents a grim tableau of Jerusalem's moral state, where the city has inverted the very principles God established for a righteous society. Far from being a light to the nations, it had become a crucible of injustice. The specified transgressions are not random but target key social and ethical foundations: respect for parental authority, which underpins the social hierarchy and obedience to God; and the protection of the ger, yatom, and ’almanah, who represent the very litmus test of a compassionate society according to the Torah. God's Law consistently emphasized the care for these vulnerable groups, reflecting His own character as their defender.

The repetition of "in you" and "in your midst" underscores the systemic nature of these sins; they were deeply entrenched and pervasive, not merely isolated incidents. This pervasive moral decay indicates a willful rejection of covenantal responsibilities. God judges societies based not only on their religious rituals but crucially on their treatment of the poor and weak. Jerusalem's failure in this fundamental ethical dimension sealed its fate. This verse powerfully demonstrates that true godliness is inseparable from social justice, challenging both ancient and modern communities to reflect God's heart for the marginalized and uphold respect for foundational relationships. Neglecting the elderly, exploiting immigrants, or failing to advocate for children and single mothers are modern parallels of the societal breakdown depicted here.