Jeremiah 5:5 · Bible study
Jeremiah 5:5 Commentary: When Knowledge Does Not Prevent Rebellion
Hebrew · 11 what the commentators say
Meaning in one sentence
Why did Jerusalem's elite, who knew God's law, still rebel?
Research Summary
- Meaning: Jerusalem's elite, despite knowing God's law, rebelled collectively, showing total corruption from top to bottom.
- Key words: “Great men” (leaders, priests, nobles), “yoke” (God’s law/authority), “burst the bonds” (violent rejection of restraint).
- Main debate: Whether Jeremiah genuinely expected the great to know God’s way or used it as a rhetorical device (Calvin argues the latter).
- Theological theme: The depth of human sinfulness; knowledge of God does not guarantee obedience; judgment is deserved by all.
- Best use: A sobering call to self-examination for those who have access to Scripture and leadership responsibilities.
Translation Comparison
BSB Berean Standard Bible 2020
I will go to the powerful and speak to them. Surely they know the way of the LORD, the justice of their God.” But they too, with one accord, had broken the yoke and torn off the chains.
WEB World English Bible 2000
I will go to the great men and will speak to them, for they know the way of Yahweh, and the law of their God.” But these with one accord have broken the yoke, and burst the bonds.
KJV King James Version 1769
I will get me unto the great men, and will speak unto them; for they have known the way of the Lord, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds.
ASV American Standard Version 1901
I will get me unto the great men, and will speak unto them; for they know the way of Jehovah, and the law of their God. But these with one accord have broken the yoke, and burst the bonds.
YLT Young's Literal Translation 1898
I get me to the great, and I speak with them, For they have known the way of Jehovah, The judgment of their God.' Surely they together have broken the yoke, They have drawn away the bands.
Darby Darby Bible 1890
I will go unto the great men, and will speak unto them; for they know the way of Jehovah, the judgment of their God; but these have altogether broken the yoke, have burst the bonds.
Douay-Rheims Douay-Rheims Bible 1899
I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have altogether broken the yoke more, and have burst the bonds.
Translations in other languages (10 available)
Irme he á los grandes, y hablaréles; porque ellos conocen el camino de Jehová, el juicio de su Dios. Ciertamente ellos también quebraron el yugo, rompieron las coyundas.
Irei aos grandes, e falarei com eles; porque eles conhecem o caminho do SENHOR, o juízo de seu Deus. Porém eles também quebraram o jugo; também romperam as amarras.
J’ irai vers les grands, et je leur parlerai;
Ich will zu den Gewaltigen gehen und mit ihnen reden; die werden um des HERRN Weg und ihres Gottes Recht wissen. Aber sie allesamt hatten das Joch zerbrochen und die Seile zerrissen.
Ik zal gaan tot de groten, en met hen spreken, want die weten den weg des HEEREN, het recht huns Gods; maar zij hadden te zamen het juk verbroken, en de banden verscheurd.
io andrò dai grandi e parlerò loro, perch’essi conoscono la via dell’Eterno, la legge del loro Dio”; ma anch’essi tutti quanti hanno spezzato il giogo, hanno rotto i legami.
Pójdę do celniejszych, i będę mówił do nich; bo oni są powiadomi drogi Pańskiej, i sądu Boga swego; ale i ci wespół połamali jarzmo, potargali związki.
пойду я к знатным и поговорю с ними, ибо они знают путь Господень, закон Бога своего. Но и они все сокрушили ярмо, расторгли узы.
我 要去 見 尊大的人，對他們 說話，因為 他們 曉得 耶和華 的作為和他們 神 的法則。哪知，這些人 齊心 將軛 折斷，掙開 繩索。
I will go to the great men and have talk with them; for they have knowledge of the way of the Lord and of the behaviour desired by their God. But as for these, their one purpose is a broken yoke and burst bands.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 5:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the “great men” in this verse point to Jerusalem’s ruling class: princes, priests, prophets, and nobles. These were people with leisure and education, expected to know God’s law thoroughly (Barnes, Gill). Yet Jeremiah discovers they too have rebelled. Calvin notes that the prophet does not genuinely believe they know the way of Yahweh; he speaks of it as a probable assumption, making their failure even more damning. The “yoke” and “bonds” are widely understood as the Mosaic law and the covenant obligations that bound the people to God (Barnes, Gill, Cambridge Bible). The phrase “with one accord” (literally “altogether” or “together”) emphasizes that their rebellion is collective and deliberate. Keil and Delitzsch sum up the chapter’s message: high and low alike have forsaken God. The consensus is that this verse reveals a complete moral collapse, one that includes those who should have known better.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The great men, despite their knowledge of God's law, rebelled against His authority, proving that Judah's corruption extended to every level of society.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'great men' | They are the ruling class: princes, priests, nobles, and elders. | Some specify false prophets and counselors (Calvin), while others include scribes and doctors of the law (Gill). |
| Meaning of 'yoke' and 'bonds' | The terms refer to God's law and the covenant relationship. | A few see them as general moral restraint (Barnes), while most identify them specifically with the Mosaic law (Gill, Cambridge Bible). |
| Jeremiah's expectation in v.5a | The prophet goes to the great because he thinks they should know God's way. | Calvin argues Jeremiah did not actually believe they knew, but used it as a probable assumption to heighten their guilt. Most other commentators take the statement at face value. |
| Extent of corruption | The corruption is universal; both high and low are guilty. | Some note that the phrase 'with one accord' suggests total complicity (Wesley, Clarke), while others allow for a faithful remnant elsewhere in Jeremiah. |
Historical & Cultural Context
Jeremiah prophesied in the late seventh and early sixth centuries BC, a period of political turmoil and spiritual decline in Judah. The reforms of King Josiah (2 Kings 22, 23) had temporarily restored the temple and reinstituted the law, but after Josiah’s death the nation quickly returned to idolatry and injustice. The “great men” here are the political and religious leaders, princes, judges, priests, false prophets (Calvin, Gill). They had access to the scrolls of the law and the teaching of the prophets; they were supposed to be examples of obedience. But the yoke imagery evokes the covenant relationship: Israel was to serve Yahweh alone. Breaking the yoke and bursting the bonds (Psalm 2:3; Jeremiah 2:20) signified a violent rejection of that service, a deliberate casting off of God’s authority. The surrounding passage (Jeremiah 5:1, 9) shows that God seeks even one person who does justice, but finds none, neither among the poor nor the powerful. This literary structure drives home that the corruption is total: ignorance might excuse the common people, but the leaders have no excuse. The prophet’s journey from the poor to the great mirrors God’s own search through every level of society, only to find universal rebellion.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts, with consistent readings for the key terms.
Reception History
Throughout church history, Jeremiah 5:5 has been cited to demonstrate the universality of sin and the failure of human leadership. Early church fathers saw in it a warning that even those entrusted with God’s law could fall into rebellion. Reformers like Calvin used the verse to argue that knowledge of Scripture without the Spirit’s work leads only to greater condemnation. In the Wesleyan tradition, the verse served as a call to heart-felt religion beyond mere intellectual assent. More recently, the passage has been preached in contexts of social justice, challenging elite Christians who know the Bible yet tolerate oppression. The image of the broken yoke has also been employed in hymnody and homiletics to illustrate the human tendency to throw off God’s gentle authority in favor of self-will.
Preaching This Verse
Three-point outline
- The prophet’s assumption, Knowledge of God’s way should lead to obedience. Jeremiah expects the great men to know better.
- The reality, Even the knowledgeable rebel. They break the yoke and burst the bonds with collective determination.
- The consequence, Universal corruption invites judgment. No level of society is exempt from accountability.
Five-point outline
- God’s search, The chapter opens with a challenge to find one just person in Jerusalem (Jeremiah 5:1).
- The disappointing first stop, The poor are foolish and ignorant (v.4).
- The hopeful turn, Jeremiah turns to the great, expecting them to know the law (v.5a).
- The shattering discovery, They too have broken the yoke and burst the bonds (v.5b).
- The judgment that follows, Because leaders have led the rebellion, the entire nation faces destruction from lion, wolf, and leopard (v.6).
Illustration hooks
- The well-taught student who cheats, A seminary student who can recite the Ten Commandments yet lies on his exam. Knowledge alone does not produce integrity.
- The executive who knows ethics but cuts corners, A business leader who attends church, reads the Bible, yet exploits workers. The “great men” of our day can also break the yoke of God’s law while professing to know it.
Questions your congregation is asking
- “Why do people who know the Bible still struggle to obey it?”
- “What makes the human heart so resistant to God’s authority?”
- “Is there any hope for a society where even the leaders reject God?”
Leading a Discussion
Jeremiah was shocked to find that even the people who knew God’s law were in full rebellion. This passage forces us to examine how knowledge and obedience relate in our own lives. The question is not whether we know what God wants, but whether we are willing to submit to it.
Discussion questions
- Read Jeremiah 5:1, 5. What did Jeremiah expect to find among the “great men,” and what did he actually find?
- What do the “yoke” and “bonds” represent in this context? Why is breaking them such a serious image (see also Psalm 2:3)?
- How does the prophet’s shift from the poor (v.4) to the great (v.5) highlight the depth of Judah’s corruption?
- In what ways can people today have head-knowledge of God’s ways but live in rebellion? Give specific examples without judging others.
- Why is it so easy to assume that more education or better teaching will automatically produce obedience? What does this verse say about that assumption?
- How does this passage challenge the way we view leaders in the church or society? What should we expect from them?
- What hope does this passage offer? If even the great fail, where can we turn for transformation?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 2:2 | The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying, |
| Psalms 2:3 | “Let’s break their bonds apart, and cast their cords from us.” |
| Jeremiah 2:20 | “For long ago I broke off your yoke, and burst your bonds. You said, ‘I will not serve;’ for on every high hill and under every green tree you bowed yourself, playing the prostitute. |
| Jeremiah 6:13 | “For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals falsely. |
| Ezekiel 22:6 | “‘“Behold, the princes of Israel, everyone according to his power, have been in you to shed blood. |
| Ezekiel 22:8 | You have despised my holy things, and have profaned my Sabbaths. |
| Ezekiel 22:25 | There is a conspiracy of her prophets within it, like a roaring lion ravening the prey. They have devoured souls. They take treasure and precious things. They have made many widows within it. |
| Ezekiel 22:29 | The people of the land have used oppression and exercised robbery. Yes, they have troubled the poor and needy, and have oppressed the foreigner wrongfully. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the powerful, whom Jeremiah calls the great men, have completely cast off moral and legal restraint. He cites Solon's observation that laws are like cobwebs—they trap the small but let the great break through, sweeping the lower classes into ruin.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the bitter irony that educated people who study Scripture and know Gods judgments are the very ones who tear themselves loose from the Mosaic law. The yoke represents the law itself, and the bonds are the fastenings that held it in place, which they have deliberately broken.
Calvin's Commentaries Reformed 1564
Calvin stresses that the prophet does not actually believe no upright man exists among the great. Instead, the prophet speaks as if this were probable, using the claim as a rhetorical device to shame the chief men and confirm that ignorance
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that these leaders were not ignorant but had studied the Law as experts, yet they willfully cast off obedience. He compares them to oxen that have broken their yoke and bands, wandering loose in rebellion. This image of deliberate defiance later inspired Dante’s vision of predatory beasts in the Inferno.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that the prophet expected better from the leaders, who should have known God's ways and judgments, but they were just as guilty as the common people. They had completely rebelled against God's authority, breaking the yoke and bursting the bonds that should have held them to His covenant.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the prophet turned to the great men and religious leaders, expecting them to know God's ways because of their education and freedom from worldly cares. Yet even these elites had broken the yoke of God's law and refused to be bound by his commands.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB reads "they have known" as "they must know," implying the prophet expected understanding from those in authority, given their position. But the prophet found the opposite: instead of submission, they broke their bonds and openly defied God's law.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch insist that God's statement about finding no righteous person in Jerusalem is not rhetorical exaggeration but simple truth from the divine perspective. Before the all-seeing eye of God, no human is pure, and the righteous are so few they cannot sway the moral state of the whole. They also note that the people's oath by God's name is condemned not for invoking false gods but for swearing falsely.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights God's shocking challenge to find even a single person in Jerusalem who pursues justice and truth, with the remarkable promise to pardon the whole city for one such person. This underlines the depth of Judah's moral collapse, where even those who claimed to know the Lord had become hardened beyond reform.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley singles out a group as even more stubborn than the ones already mentioned. He observes that no commandment from God can hold them back, highlighting their extreme rebellion against divine authority.