Jeremiah 5:28

KJV

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.

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}.

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.

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.

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.

Commentary

### 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](/jeremiah/5-1 "Jeremiah 5:1 - The Search for Righteousness"). 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](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Care for the Vulnerable"). 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](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed"). 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](/psalms/73 "Psalm 73 - The Prosperity of the Wicked"), 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.

* [Deuteronomy 24:17](/deuteronomy/24-17 "Do Not Pervert Justice for the Alien, Fatherless, or Widow")
* [Psalm 82:3-4](/psalms/82-3-4 "Defend the Poor and Fatherless")
* [Amos 5:24](/amos/5-24 "Let Justice Roll Down Like Waters")

### 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](/micah/3-9-11 "Micah 3:9-11 - Leaders Who Pervert Justice").

**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](/isaiah/5-20 "Isaiah 5:20 - Woe to Those Who Call Evil Good").

**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](/psalms/73 "Psalm 73 - The Prosperity of the Wicked"), 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](/matthew/11-5 "Matthew 11:5 - The Poor Have Good News Preached to Them"). 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](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Example of Poverty and Riches"). 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](/romans/3-25-26 "Romans 3:25-26 - God's Righteousness Through Faith"). 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](/revelation/21-4 "Revelation 21:4 - No More Tears, Death, or Pain").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 1:23

Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

Deuteronomy 32:15

¶ But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.

Psalms 73:12

Behold, these [are] the ungodly, who prosper in the world; they increase [in] riches.

Zechariah 7:10

And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

Jeremiah 7:6

[If] ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:

Psalms 119:70

Their heart is as fat as grease; [but] I delight in thy law.

Ezekiel 16:47

Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.