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. This is what the LORD saysThe phrase underscores the divine authority behind the message. In Hebrew, "LORD" is "Yahweh," the covenant name of God, emphasizing His eternal and unchanging nature. This introduction serves as a reminder that the instructions are not mere human advice but divine commands, carrying the weight of God's sovereign will. Administer justice and righteousness
The Hebrew words for "justice" (מִשְׁפָּט, mishpat) and "righteousness" (צְדָקָה, tzedakah) are often paired in the Old Testament, reflecting God's character and His expectations for His people. "Mishpat" involves fair and equitable treatment, while "tzedakah" refers to living in a way that is morally right and just. Together, they call for a society that reflects God's holiness and compassion. Rescue the victim of robbery from the hand of his oppressor
This phrase highlights God's concern for the oppressed and His call for active intervention. The Hebrew word for "rescue" (חָלַץ, chalats) implies a forceful deliverance, suggesting that God's people are to be proactive in defending those who are wronged. The "oppressor" (עָשַׁק, ashaq) is one who exploits or defrauds others, and God's command is to break the cycle of injustice. Do not exploit or brutalize the foreigner, the fatherless, or the widow
The trio of "foreigner" (גֵּר, ger), "fatherless" (יָתוֹם, yatom), and "widow" (אַלְמָנָה, almanah) represents the most vulnerable in society. God's law repeatedly emphasizes protection for these groups, reflecting His heart for the marginalized. "Exploit" (עָשַׁק, ashaq) and "brutalize" (חָמַס, chamas) are strong terms denoting oppression and violence, which God explicitly condemns. Do not shed innocent blood in this place
The prohibition against shedding "innocent blood" (דָּם נָקִי, dam naki) underscores the sanctity of life. In the historical context, this command was particularly poignant as Jerusalem was rife with corruption and violence. "This place" refers to the land God gave His people, which was to be a reflection of His kingdom, a place of peace and justice. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and hope to the people of Judah. His ministry spanned the reigns of several kings, and he often spoke against social injustices and idolatry. 2. JudahThe southern kingdom of Israel, which was facing impending judgment due to its disobedience and social injustices. Jeremiah's messages were directed primarily at the leaders and people of Judah. 3. Victim of RobberyRepresents those who are oppressed and wronged by others, highlighting the need for justice and protection for the vulnerable. 4. Foreigner, Fatherless, WidowThese groups were often marginalized and lacked social protection in ancient society. God's command to care for them underscores His concern for justice and compassion. 5. OppressorThose who exploit and harm others, often using their power unjustly. The call to rescue victims from oppressors is a call to stand against injustice. Teaching Points Justice and Righteousness as Divine MandatesGod commands His people to uphold justice and righteousness, reflecting His character and will for society. Protection for the VulnerableThe call to rescue and protect the oppressed highlights the importance of advocacy and action on behalf of those who cannot defend themselves. Avoiding ExploitationBelievers are warned against exploiting or harming others, especially those who are marginalized, as this goes against God's commands. Value of Human LifeThe prohibition against shedding innocent blood underscores the sanctity of life and the need to protect it. Active FaithTrue faith is demonstrated through actions that align with God's commands for justice and compassion. Bible Study Questions 1. How does Jeremiah 22:3 challenge our understanding of justice and righteousness in today's society? 2. In what ways can we actively "rescue the victim of robbery" in our communities? 3. How can the church better support and protect the foreigner, fatherless, and widow in practical ways? 4. What are some modern examples of "shedding innocent blood," and how can Christians respond to these issues? 5. How do the themes of justice and righteousness in Jeremiah 22:3 connect with the teachings of Jesus in the New Testament? Connections to Other Scriptures Micah 6:8This verse echoes the call to act justly, love mercy, and walk humbly with God, reinforcing the theme of justice and righteousness. Isaiah 1:17Similar to Jeremiah 22:3, this verse calls for defending the oppressed and seeking justice for the fatherless and widow, emphasizing God's heart for social justice. James 1:27In the New Testament, James speaks of pure religion as caring for orphans and widows, connecting the Old Testament call to justice with Christian practice. People Babylonians, Coniah, David, Jehoiachin, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, ShallumPlaces Abarim, Babylon, Bashan, Gilead, Jerusalem, LebanonTopics Alien, Blood, Child, Cruel, Death, Deliver, Execute, Fatherless, Foreigner, Free, Goods, Hands, Innocent, Judging, Judgment, Justice, Laid, Mistreat, Oppress, Oppressor, Orphan, Plundered, Power, Rescue, Righteousness, Robbed, Says, Shed, Sojourner, Spoiled, Strange, Stranger, Thus, Uprightly, Violence, Violent, Violently, Waste, Widow, WrongDictionary of Bible Themes Jeremiah 22:3 5061 sanctity of life
5310 exploitation
5730 orphans
5797 bereavement, comfort in
5825 cruelty, God's attitude
5975 violence
6109 alienation
7530 foreigners
7545 outsiders
8158 righteousness, of believers
8243 ethics, social
8278 innocence, teaching on
8410 decision-making, examples
8792 oppression, God's attitude Jeremiah 22:1-6 5437 palaces Jeremiah 22:2-3 5448 poverty, attitudes to Jeremiah 22:3-5 5743 widows
8791 oppression, nature of Library The Life of Mr. James Mitchel.
Mr. James Mitchel[152] was educated at the university of Edinburgh, and was, with some other of his fellow-students, made master of arts anno 1656. Mr. Robert Leighton (afterwards bishop Leighton), being then principal of that college, before the degree was conferred upon them, tendered to them the national and solemn league and covenant; which covenants, upon mature deliberation, he took, finding nothing in them but a short compend of the moral law, binding to our duty towards God and towards …
John Howie—Biographia Scoticana (Scots Worthies)Columban.
THE wild districts of Ireland were occupied with convents, after the example of Patrick, and cultivated by the hard labour of the monks. The Irish convents were distinguished by their strict Christian discipline, their diligence and their zeal in the study of the Scriptures, and of science in general, as far as they had the means of acquiring it. Irish monks brought learning from Britain and Gaul, they treasured up this learning and elaborated it in the solitude of the convent, and they are said …
Augustus Neander—Light in the Dark Places "Hear the Word of the Lord, Ye Rulers of Sodom, Give Ear unto the Law of Our God, Ye People of Gomorrah,"
Isaiah i. 10, 11, &c.--"Hear the word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah," &c. It is strange to think what mercy is mixed with the most wrath like strokes and threatenings. There is no prophet whose office and commission is only for judgment, nay, to speak the truth, it is mercy that premises threatenings. The entering of the law, both in the commands and curses, is to make sin abound, that grace may superabound, so that both rods and threatenings …
Hugh Binning—The Works of the Rev. Hugh Binning "If we Say that we have Fellowship with Him, and Walk in Darkness, we Lie,"
1 John i. 6.--"If we say that we have fellowship with him, and walk in darkness, we lie," &c. That which is the sum of religion, sincerity, and a correspondency between profession and practice, is confirmed by reason, and much strengthened by nature itself, so that religion, reason, and nature, conspire in one, to hold out the beauty and comeliness of sincerity, and to put a note and character of infamy and deformity upon all hypocrisy and deceit, especially in the matters of religion. There is …
Hugh Binning—The Works of the Rev. Hugh Binning Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity The Two Classes.
"Two men went up into the temple to pray."--Luke xvii. 10. I now want to speak of two classes: First, those who do not feel their need of a Saviour who have not been convinced of sin by the Spirit; and Second, those who are convinced of sin and cry, "What must I do to be saved?" All inquirers can be ranged under two heads: they have either the spirit of the Pharisee, or the spirit of the publican. If a man having the spirit of the Pharisee comes into an after-meeting, I know of no better portion …
Dwight L. Moody—The Way to God and How to Find It A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep …
John Bunyan—The Works of John Bunyan Volumes 1-3 "To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning Jewish Homes
It may be safely asserted, that the grand distinction, which divided all mankind into Jews and Gentiles, was not only religious, but also social. However near the cities of the heathen to those of Israel, however frequent and close the intercourse between the two parties, no one could have entered a Jewish town or village without feeling, so to speak, in quite another world. The aspect of the streets, the building and arrangement of the houses, the municipal and religious rule, the manners and customs …
Alfred Edersheim—Sketches of Jewish Social Life Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament Links Jeremiah 22:3 NIVJeremiah 22:3 NLTJeremiah 22:3 ESVJeremiah 22:3 NASBJeremiah 22:3 KJV
Jeremiah 22:3 Commentaries
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