Jeremiah 5:28

Translation
King James Version
They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.
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KJV (with Strong's)
They are waxen fat H8080, they shine H6245: yea, they overpass H5674 the deeds H1697 of the wicked H7451: they judge H1777 not the cause H1779, the cause of the fatherless H3490, yet they prosper H6743; and the right H4941 of the needy H34 do they not judge H8199.
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Complete Jewish Bible
sleek and bloated; they excel in acts of wickedness but do not plead on behalf of the orphan, thus enabling his cause to succeed; nor do they judge in favor of the poor.
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Berean Standard Bible
They have grown fat and sleek, and have excelled in the deeds of the wicked. They have not taken up the cause of the fatherless, that they might prosper; nor have they defended the rights of the needy.
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American Standard Version
They are waxed fat, they shine: yea, they overpass in deeds of wickedness; they plead not the cause, the cause of the fatherless, that they may prosper; and the right of the needy do they not judge.
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World English Bible Messianic
They have grown fat. They shine; yes, they excel in deeds of wickedness. They don’t plead the cause, the cause of the fatherless, that they may prosper; and they don’t judge the right of the needy.
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Geneva Bible (1599)
They are waxen fat and shining: they doe ouerpasse the deedes of the wicked: they execute no iudgement, no not the iudgement of the fatherlesse: yet they prosper, though they execute no iudgement for the poore.
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Young's Literal Translation
They have been fat, they have shone, Yea, they have overpassed the acts of the evil, Judgment they have not judged, The judgment of the fatherless--and they prosper, And the judgment of the needy they have not judged.
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See also
Isaiah 1:23Deuteronomy 32:15Psalms 73:12Zechariah 7:10Jeremiah 7:6Psalms 119:70Ezekiel 16:47
In the KJVVerse 19,087 of 31,102

Study This Verse

SUMMARY

Jeremiah 5:28 delivers a scathing indictment of Judah's powerful and prosperous elite, exposing their profound moral decay and egregious disregard for justice. These influential figures, despite their outward opulence and material success, have not merely neglected but actively surpassed common wickedness by systematically denying legal recourse and basic rights to society's most vulnerable—the fatherless and the needy—thereby revealing the depth of Judah's spiritual rebellion and provoking inevitable divine judgment.

CONTEXT

  • Literary Context: Jeremiah 5:28 is intricately woven into a broader prophetic tapestry of lament and condemnation that characterizes Jeremiah's early ministry, specifically focusing on Judah's pervasive sin. Chapter 5 initiates with a divine challenge to Jeremiah to find even a single righteous individual in Jerusalem, a futile quest that underscores the widespread apostasy and corruption permeating the city Jeremiah 5:1. Following this, the prophet meticulously details various societal transgressions, including rampant idolatry, flagrant covenant infidelity, and a catastrophic breakdown of the justice system. Within this context, verse 28 specifically targets the wealthy and powerful, revealing how their personal indulgence and self-enrichment directly fueled their social injustice, making their actions particularly heinous in God's eyes and setting the stage for the impending divine judgment that looms over Judah.
  • Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a tumultuous period in Judah's history, spanning the reigns of Kings Josiah, Jehoiakim, and Zedekiah (late 7th to early 6th century BCE). This era was marked by significant geopolitical shifts, including the decline of Assyrian dominance and the ascendance of the formidable Babylonian Empire. Culturally, Judah operated under a covenantal framework, where the administration of justice for the vulnerable—specifically the widow, the orphan (fatherless), and the sojourner—was not merely a social obligation but a foundational tenet of Mosaic Law, reflecting the very character of Yahweh, who is depicted as a defender of the defenseless Deuteronomy 10:18. The "fatherless" and "needy" were acutely susceptible to exploitation, often lacking familial support, legal representation, or social standing. Jeremiah 5:28 exposes a society where those entrusted with upholding these sacred duties—judges, elders, and wealthy landowners—had not only abandoned their responsibilities but actively exploited their positions for personal gain, creating a stark and damning contrast with the righteous societal ideals commanded by God.
  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah and the broader prophetic tradition. Firstly, it vividly illustrates the theme of Gross Injustice and Corruption, depicting a ruling class that is not merely negligent but actively "overpass[es] the deeds of the wicked," indicating a profound and intentional perversion of justice. Secondly, the verse highlights the pervasive Oppression of the Vulnerable, specifically targeting the "fatherless" and the "needy," which is a recurring concern throughout the Law and Prophets, underscoring God's special care for the marginalized and His righteous anger at their mistreatment Isaiah 1:17. Thirdly, it confronts the perplexing theme of the Prosperity of the Unrighteous, as these corrupt individuals "prosper" despite their egregious sins. This phenomenon, often a source of spiritual struggle and questioning for the righteous Psalm 73, is presented here not as a sign of divine approval but as a symptom of Judah's deep moral sickness, which God promises to address through impending judgment.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Waxen fat (Hebrew, shâman', H8080): From a primitive root meaning "to shine" or "to be oily or gross," this term describes becoming plump or prosperous. In this context, it carries a strong negative connotation of insensitivity, dullness, or moral imperviousness brought on by overindulgence and material gain. It suggests a physical state that mirrors a spiritual and ethical condition of being bloated with self-interest, rendering one unresponsive to the needs of others or the demands of justice.
  • Overpass (Hebrew, ʻâbar', H5674): This word means "to cross over" or "to pass beyond." Here, it is used in an intensive sense, implying that their actions "exceed" or "transgress" the normal bounds of wickedness. It suggests a deliberate and extreme form of wrongdoing, indicating that the elite's corruption was not merely passive neglect but an active, aggressive perversion of justice that surpassed even the common transgressions of society.
  • Right (Hebrew, mishpâṭ', H4941): Properly defined as "a verdict," "justice," "a sentence," or "a formal decree," this term also encompasses a "right" or "privilege" (statutory or customary). When the verse states they do not "judge the right of the needy," it means they deny the poor their rightful legal standing, their just claims, and their inherent human dignity. It signifies a complete failure to administer equitable justice, effectively stripping the vulnerable of their legal protections and entitlements.

Verse Breakdown

  • "They are waxen fat, they shine:" This initial clause vividly portrays the outward appearance of the corrupt elite. "Waxen fat" suggests a state of being well-fed, perhaps even corpulent, indicative of luxurious living, abundance, and physical comfort derived from their ill-gotten gains. "They shine" further emphasizes their sleek, well-maintained appearance, possibly referring to their splendid attire, polished demeanor, or the visible gleam of their accumulated wealth, presenting an image of outward success and societal prominence that masks their internal depravity.
  • "yea, they overpass the deeds of the wicked:" This is a profoundly shocking and damning accusation. It asserts that the actions of these prosperous leaders are not merely wicked but exceed or surpass the wickedness of common criminals or typical transgressors. Their corruption is not simply incidental; it is so pervasive, intentional, and egregious that it represents a more profound level of depravity than ordinary wrongdoing, particularly because it is committed by those who are entrusted with upholding justice and protecting the vulnerable.
  • "they judge not the cause, the cause of the fatherless, yet they prosper;" This clause pinpoints their specific and egregious failure in administering justice. "They judge not the cause" means they refuse to hear, consider, or administer equitable justice in legal disputes. The powerful repetition of "the cause, the cause of the fatherless" emphasizes the specific and deliberate neglect of orphans, who are among the most vulnerable and defenseless members of society, lacking familial protection or legal representation. The phrase "yet they prosper" creates a stark, bitter irony, underscoring the disturbing reality that their profound injustice does not hinder their material success, highlighting the moral inversion within Judah.
  • "and the right of the needy do they not judge." This final clause reinforces and broadens the scope of their systemic neglect. To "not judge the right" means they deny the poor and destitute ("the needy") their legal entitlements, their just claims, and their fundamental human rights within the legal system. This demonstrates a comprehensive and deliberate failure to uphold the covenantal commands to care for the marginalized, revealing a deep-seated moral depravity and a complete perversion of their societal roles.

Literary Devices

Jeremiah 5:28 employs several powerful literary devices to underscore its message of profound moral corruption. Irony is particularly prominent, as the outward prosperity and "shining" appearance of the elite stand in stark contrast to their inner moral decay and their active participation in injustice. Their material success ("yet they prosper") is jarringly juxtaposed with their spiritual bankruptcy and ethical depravity, creating a disturbing paradox that challenges conventional notions of blessing. The phrase "they overpass the deeds of the wicked" functions as Hyperbole, an intentional exaggeration designed to emphasize the extreme and unparalleled nature of their depravity, suggesting that their actions are not merely sinful but represent an unprecedented perversion of justice, even worse than what might be expected from ordinary transgressors. Furthermore, the Anaphora in "the cause, the cause of the fatherless" serves to emphasize and reiterate the specific object of their neglect, drawing the reader's attention to the acute plight of the most vulnerable and highlighting the deliberate, rather than accidental, nature of the leaders' injustice. This repetition powerfully drives home the point that their failure was a conscious abandonment of their sacred duty.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 5:28 profoundly articulates God's unwavering commitment to justice, particularly for the vulnerable, and His fierce opposition to systemic oppression. It reveals that true prosperity, in God's eyes, is not measured by material wealth but by righteousness, compassion, and adherence to His covenant commands. The leaders' failure to "judge the cause of the fatherless" and "the right of the needy" is not merely a social failing but a direct affront to God's character, who consistently identifies Himself as the defender and advocate of the weak and marginalized. This verse highlights the prophetic tradition's consistent call for social justice as an integral and inseparable part of true worship and covenant faithfulness, demonstrating unequivocally that spiritual devotion divorced from ethical conduct and compassion for the oppressed is an abomination in God's sight. The apparent prosperity of the wicked, while perplexing to human observers, is ultimately temporary, as God's righteous justice will inevitably prevail, bringing accountability for all perversions of His law.

REFLECTION AND APPLICATION

Jeremiah 5:28 serves as a timeless mirror reflecting the insidious dangers of unchecked power, the corrupting influence of wealth, and the spiritual deadening of moral indifference, urging us to deeply examine our own lives, communities, and societal structures. It challenges us to honestly consider whether our own comfort, prosperity, or influence has inadvertently led to a hardening of our hearts or a blindness toward the struggles of those in need. The prophetic outcry reminds us that genuine faith and authentic worship are inextricably linked to the active pursuit of justice and the demonstration of compassion for the marginalized. We are called not merely to avoid direct acts of oppression but, more profoundly, to actively advocate for, defend, and uplift the vulnerable, ensuring their "cause" and "right" are upheld within our spheres of influence. This involves a commitment to speaking truth to power, supporting organizations that champion the oppressed, and intentionally using our resources—be they time, talent, or treasure—to dismantle systems of injustice and promote equitable treatment for all. Furthermore, the verse prompts us to cultivate a deep trust in God's ultimate justice, even when the wicked appear to prosper, knowing that He sees every wrong and will ultimately rectify all injustices in His perfect timing.

Questions for Reflection

  • In what subtle or overt ways might my own comfort or prosperity inadvertently lead to indifference toward the struggles of the vulnerable around me?
  • What specific, tangible actions can I take to "judge the cause of the fatherless" or "the right of the needy" in my community, workplace, or sphere of influence today?
  • How does this verse challenge my prevailing understanding of what true "success," "blessing," or "prosperity" looks like in God's eyes, beyond material accumulation?
  • When I observe injustice or the apparent prosperity of the unrighteous in the world, how can I maintain my faith in God's ultimate justice and resist the temptation to become cynical or despairing?

FAQ

Who are "they" in Jeremiah 5:28, and why are they singled out for such strong condemnation?

Answer: "They" in Jeremiah 5:28 refers to the wealthy, powerful, and influential leaders and elite within Judah, including judges, officials, and prosperous citizens. They are singled out because, unlike the common people, they were in positions of authority and had the sacred responsibility to uphold justice and administer the law according to God's covenant. Their failure was not merely personal sin but a systemic corruption that perverted the very foundations of society and directly oppressed the most vulnerable, making their actions particularly egregious in God's sight and a direct affront to His character Micah 3:9-11.

What does it mean that these leaders "overpass the deeds of the wicked"?

Answer: This phrase means that the actions of these corrupt leaders exceeded or surpassed the wickedness of even common transgressors. It implies a level of depravity that was not just sinful but actively perverse and more heinous. While ordinary wicked individuals might commit crimes, these leaders, by neglecting and exploiting the vulnerable while in positions of power, were committing a greater offense against God's justice and the very fabric of society. Their actions demonstrated a profound moral bankruptcy, turning what should have been a safeguard for the weak into a tool of oppression Isaiah 5:20.

Why does the verse mention that they "prosper" despite their wickedness?

Answer: The mention of their prosperity ("yet they prosper") highlights a perplexing reality often observed in the world: that unrighteous individuals sometimes thrive materially despite their immoral and unjust actions. This theme is explored in various biblical texts, such as Psalm 73, where the psalmist grapples with the apparent injustice of the wicked's success. In Jeremiah 5:28, it underscores the depth of Judah's spiritual sickness and the patience of God, but also serves as a subtle warning that such prosperity is fleeting and will ultimately be met with divine judgment. It emphasizes that outward success does not equate to God's approval or true blessing, nor does it negate the coming consequences of unrighteousness.

CHRIST-CENTERED FULFILLMENT

Jeremiah 5:28, with its stark portrayal of rampant injustice and the systemic oppression of the vulnerable by a self-serving elite, finds its ultimate answer and profound fulfillment in the person and redemptive work of Jesus Christ. While the leaders of Judah failed miserably to "judge the cause of the fatherless" and "the right of the needy," Jesus perfectly embodies the righteous Judge and the compassionate Advocate. His earthly ministry was characterized by a consistent championing of the marginalized, healing the sick, feeding the hungry, and welcoming the outcasts, thereby demonstrating God's own heart for the oppressed and His unwavering commitment to justice Matthew 11:5. Unlike those who "waxen fat" on the spoils of injustice, Christ, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" 2 Corinthians 8:9. His entire life and ministry served as a radical reversal of the self-serving prosperity condemned in Jeremiah, culminating in His sacrificial death on the cross, where He bore the ultimate injustice to secure true justice and righteousness for all humanity Romans 3:25-26. Furthermore, Jesus is the one who will ultimately execute perfect judgment, ensuring that all wrongs are righted and true justice prevails in His coming kingdom, where the poor and oppressed will find their ultimate vindication and all tears will be wiped away Revelation 21:4.

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Commentary on Jeremiah 5 verses 25–31

I. II. Main points1. 2. Sub-points

Here, I. The prophet shows them what mischief their sins had done them: They have turned away these things (Jer 5:25), the former and the latter rain, which they used to have in due season (Jer 5:24), but which had of late been withheld (Jer 3:3), by reason of which the appointed weeks of harvest had sometimes disappointed them. "It is your sin that has withholden good from you, when God was ready to bestow it upon you." Note, It is sin that stops the current of God's favour to us, and deprives us of the blessings we used to receive. It is that which makes the heavens as brass and the earth as iron.

II. He shows them how great their sins were, how heinous and provoking. When they had forsaken the worship of the true God, even moral honesty was lost among them: Among my people are found wicked men (Jer 5:26), some of the worst of men, and so much the worse they were for being found among God's people. 1. They were spiteful and malicious. Such are properly wicked men, men that delight in doing mischief. They were found (that is, caught) in the very act of their wickedness. As hunters or fowlers lay snares for their game, so did they lie in wait to catch men, and made a sport of it, and took as much pleasure in it as if they had been entrapping beasts or birds. They contrives ways of doing mischief to good people (whom they hated for their goodness), especially to those that faithfully reproved them (Isa 29:21), or to those that stood in the way of their preferment or whom they supposed to have affronted them or done them a diskindness, or to those whose estates they coveted; so Jezebel ensnared Naboth for his vineyard. Nay, they did mischief for mischief's sake. 2. They were false and treacherous (Jer 5:27): "As a cage, or coop, is full of birds, and of food for them to fatten them for the table, so are their houses full of deceit, of wealth obtained by fraudulent practices or of arts and methods of defrauding. All the business of their families is done with deceit; whoever deals with them, they will cheat him if they can, which is easily done by those who make no conscience of what they say and do. Herein they overpass the deed of the wicked, Jer 5:28. Those that act by deceit, with a colour of law and justice, do more mischief perhaps than those wicked men (Jer 5:26) that carry all before them by open force and violence; or they are worse than the heathen themselves, yea, the worst of them. And (would you think it?) they prosper in these wicked courses and therefore their hearts are hardened in them. They are greedy of the world, because they find it flows in upon them, and they stick not at any wickedness in pursuit of it, because they find that it is so far from hindering their prosperity that it furthers it: They have become great in the world; they have waxen rich, and thrive upon it. They have wherewithal to make provision for the flesh to fulfill all the lusts of it, to which they are very indulgent, so that they have waxen fat with living at ease and bathing themselves in all the delights of sense. They are sleek and smooth: The shine; they look fair and gay; every body admires them. And they pass by matters of evil (so some read the following words); they escape the evils which one would expect their sins should bring upon them; they are not in trouble as other men, much less as we might expect bad men," Psa 73:5, etc. 3. When they had grown great, and had got power in their hands, they did not do that good with it which they ought to have done: They judge not the cause, the cause of the fatherless, and the right of the needy. The fatherless are often needy, always need assistance and advice, and advantage is taken of their helpless condition to do them an injury. Who should succour them then but the great and rich? What have men wealth for but to do good with it? But these would take no cognizance of any such distressed cases: they had not so much sense of justice, or compassion for the injured; or, if they did concern themselves in the cause, it was not to do right, but to protect those that did wrong. And yet they prosper still; God layeth not folly to them. Certainly then the things of this world are not the best things, for often-times the worst men have the most of them; yet we are not to think that, because they prosper, God allows of their practices. No; though sentence against their evil works be not executed speedily, it will be executed. 4. There was a general corruption of all orders and degrees of men among them (Jer 5:30, Jer 5:31); A wonderful and horrible thing is committed in the land. The degeneracy of such a people, so privileged and advanced, was a wonderful thing, and to be viewed with amazement. How could they ever break through so many obligations? It was a horrible thing, a thing to be detested and the consequences of it dreaded. To frighten ourselves from sin, let us call it a horrible thing. What was the matter? In short, this: (1.) The leaders misled the people: The prophets prophesy falsely, counterfeit a commission from heaven when they are factors for hell. Religion is never more dangerously attacked than under colour and pretence of divine revelation. But why did not the priests, who had power in their hands for that purpose, restrain these false prophets? Alas! instead of doing that they made use of them as the tools of their ambition and tyranny: The priests bear rule by their means; they supported themselves in their grandeur and wealth, their laziness and luxury, their impositions and oppressions, by the help of the false prophets and their interest in the people. Thus they were in a combination against every thing that was good, and strengthened one another's hands in evil. (2.) The people were well enough pleased to be so misled: "They are my people," says God, "and should have stood up for me, and borne their testimony against the wickedness of their priests and prophets; but they love to have it so." If the priests and prophets will let them alone in their sins, they will give them no disturbance in theirs. They love to be ridden with a loose rein, and like those rulers very well that will not restrain their lusts and those teachers that will not reprove them.

III. He shows them how fatal the consequences of this would certainly be. Let them consider,

1.What the reckoning would be for their wickedness (Jer 5:29): Shall not I visit for these things? as before, Jer 5:9. Sometimes mercy rejoices against judgment: How shall I give thee up, Ephraim? Here, judgment is reasoning against mercy: Shall I not visit? We are sure that Infinite Wisdom knows how to accommodate the matter between them. The manner of expression is very emphatic, and denotes, (1.) The certainty and necessity of God's judgments: Shall not my soul be avenged? Yes, without doubt, vengeance will come, it must come, if the sinner repent not. (2.) The justice and equity of God's judgments; he appeals to the sinner's own conscience, Do not those deserve to be punished that have been guilty of such abominations? Shall he not be avenged on such a nation, such a wicked provoking nation as this?

2.What the direct tendency of their wickedness was: What will you do in the end thereof? That is, (1.) "What a pitch of wickedness will you come to at last! What will you do? What will you not do that is base and wicked. What will this grow to? You will certainly grow worse and worse, till you have filled up the measure of your iniquity." (2.) "What a pit of destruction will you come to at last! When things are brought to such a pass as this, nothing can be expected from you but a deluge of sin, so nothing can be expected from God but a deluge of wrath; and what will you do when that shall come?" Note, Those that walk in bad ways would do well to consider the tendency of them both to greater sin and utter ruin. An end will come; the end of a wicked life will come, when it will be all called over again, and without doubt will be bitterness in the latter end.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–31. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 27 and following) Therefore they have been magnified and enriched: they have become fat and grown thick, and have passed over my words wickedly: they have not judged the cause, the cause of the orphan, so they did not direct the judgment of the poor (or widow). Will I not visit them for these things, says the Lord: or will not my soul take vengeance upon a nation of this kind? If I were to list all the things that have been omitted in the Septuagint edition, it would be a long task. Those who plot, he says, delight in the nudity of others, thus they have been magnified and enriched because they have done superior things. They have become thick and fat, according to what is written: He has grown fat and has become fat, and he kicked. And they have disregarded my words, because with the conscience of wealth they have said about the Gospel: Soul, you have many good things stored up for many years: rest, eat, drink, revel. However, they have gone astray in their wickedness, and they have not set the judgment of God before their eyes, despising all men. They have scorned the orphan and the poor: for which reason the LXX have said, 'widows,' which is not found in the Hebrew; for 'Ebionim' properly signifies the poor, not widows. But what follows, 'Shall I not visit for these things?' says the Lord: 'or shall not my soul be avenged on such a nation?' has already been explained above.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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