And oppress not the widow, nor the fatherless, the stranger, nor the poor (וְאַלְמָנָה וְיָתוֹם גֵּר וְעָנִי אַל־תַּעֲשֹׁקוּ, ve'almanah veyatom ger ve'ani al-ta'ashoqu)—God's social ethic targets society's most vulnerable. The verb ashaq (עָשַׁק) means to extort, defraud, or oppress through injustice. The four categories—almanah (widow), yatom (orphan), ger (sojourner/alien), ani (poor)—appear repeatedly throughout Torah and prophets as God's special concern (Exodus 22:21-24; Deuteronomy 10:18; Isaiah 1:17; Jeremiah 7:6). These lack societal power and protection.
And let none of you imagine evil against his brother in your heart—God penetrates beyond external acts to internal disposition. The verb chashav (חָשַׁב) means to think, plan, devise. External obedience satisfies human law, but God requires heart-purity (1 Samuel 16:7). Jesus intensified this principle: anger equals murder, lust equals adultery (Matthew 5:21-22, 27-28). James warns that favoritism toward the rich while despising the poor violates the royal law of love (James 2:1-9).
This verse connects authentic worship with social justice. God rejects religious ritual divorced from ethical practice. The prophets unanimously condemned this divorce: Isaiah's indictment of festivals without justice (Isaiah 1:10-17), Amos's rejection of assemblies while oppressing the poor (Amos 5:21-24), Micah's summary that God requires justice, mercy, and humble walking over sacrifice (Micah 6:6-8).
Historical Context
This oracle came in the fourth year of Darius (518 BC, v. 1), two years after temple rebuilding resumed. Bethel's delegation asked whether they should continue commemorative fasts established during exile (v. 3). God's response cuts to motive: were they mourning for God or themselves? Then He reminds them why the first temple fell—not lack of religious observance but social injustice and hardened hearts. The pre-exilic prophets had warned that ritual without righteousness invited judgment, resulting in 70 years of exile.
Questions for Reflection
How does this verse challenge modern Christians who maintain religious observance while ignoring social injustice toward the vulnerable?
In what ways might you 'imagine evil' against others in your heart while maintaining external courtesy or religious correctness?
Who are today's equivalents of 'the widow, orphan, stranger, and poor' in your community—and how is God calling you to defend rather than oppress them?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
And oppress not the widow, nor the fatherless, the stranger, nor the poor (וְאַלְמָנָה וְיָתוֹם גֵּר וְעָנִי אַל־תַּעֲשֹׁקוּ, ve'almanah veyatom ger ve'ani al-ta'ashoqu)—God's social ethic targets society's most vulnerable. The verb ashaq (עָשַׁק) means to extort, defraud, or oppress through injustice. The four categories—almanah (widow), yatom (orphan), ger (sojourner/alien), ani (poor)—appear repeatedly throughout Torah and prophets as God's special concern (Exodus 22:21-24; Deuteronomy 10:18; Isaiah 1:17; Jeremiah 7:6). These lack societal power and protection.
And let none of you imagine evil against his brother in your heart—God penetrates beyond external acts to internal disposition. The verb chashav (חָשַׁב) means to think, plan, devise. External obedience satisfies human law, but God requires heart-purity (1 Samuel 16:7). Jesus intensified this principle: anger equals murder, lust equals adultery (Matthew 5:21-22, 27-28). James warns that favoritism toward the rich while despising the poor violates the royal law of love (James 2:1-9).
This verse connects authentic worship with social justice. God rejects religious ritual divorced from ethical practice. The prophets unanimously condemned this divorce: Isaiah's indictment of festivals without justice (Isaiah 1:10-17), Amos's rejection of assemblies while oppressing the poor (Amos 5:21-24), Micah's summary that God requires justice, mercy, and humble walking over sacrifice (Micah 6:6-8).