Jeremiah 5:4

Translation
King James Version
Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God.
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KJV (with Strong's)
Therefore I said H559, Surely these are poor H1800; they are foolish H2973: for they know H3045 not the way H1870 of the LORD H3068, nor the judgment H4941 of their God H430.
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Complete Jewish Bible
My reaction was, "These must be the poor, the foolish, not knowing the way of ADONAI or the rulings of their God.
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Berean Standard Bible
Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God.
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American Standard Version
Then I said, Surely these are poor; they are foolish; for they know not the way of Jehovah, nor the law of their God:
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World English Bible Messianic
Then I said, “Surely these are poor. They are foolish; for they don’t know the way of the LORD, nor the law of their God.
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Geneva Bible (1599)
Therefore I saide, Surely they are poore, they are foolish, for they know not the way of the Lord, nor the iudgement of their God.
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Young's Literal Translation
And I--I said, `Surely these are poor, They have been foolish, For they have not known the way of Jehovah, The judgment of their God.
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See also
Jeremiah 8:7Hosea 4:6Matthew 11:5Isaiah 28:9Isaiah 28:13Isaiah 27:11Jeremiah 7:8
In the KJVVerse 19,063 of 31,102

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SUMMARY

Jeremiah 5:4 captures the prophet's initial, yet ultimately flawed, assessment of the common people in Judah, whom he observes to be deeply mired in spiritual and moral decay. He hypothesizes that their widespread sin and "foolishness" stem not from deliberate rebellion, but from a profound ignorance of God's established path of righteousness—"the way of the LORD"—and His just decrees or moral standards, referred to as "the judgment of their God." This verse sets the stage for Jeremiah's subsequent, more damning realization that this fundamental lack of divine knowledge permeates all strata of society, including the nation's leaders, thereby revealing a pervasive spiritual blindness that necessitates severe divine discipline.

CONTEXT

  • Literary Context: Jeremiah 5:4 is strategically positioned within a powerful prophetic indictment against Judah, which commences in Jeremiah 5:1 with God's challenge to Jeremiah to search Jerusalem for even one person who practices justice and seeks truth. Jeremiah's initial search leads him to the "poor" or common people, as described in this verse. He initially hypothesizes that their moral failings stem from a lack of understanding, perhaps excusable due to their social standing or limited access to divine instruction. However, this hypothesis is swiftly disproven in the very next verse, Jeremiah 5:5, where Jeremiah discovers that even the "great men" and leaders, who should have known God's law, are equally defiant and ignorant. This progression from the common populace to the elite underscores the pervasive and systemic nature of Judah's spiritual corruption, building a compelling and undeniable case for the impending divine judgment.
  • Historical & Cultural Context: The prophetic ministry of Jeremiah unfolded during a tumultuous and pivotal period in Judah's history, spanning from the reign of King Josiah (c. 627 BC) through the final decline and catastrophic destruction of Jerusalem by Babylon (586 BC). This era was characterized by profound political instability, shifting alliances with formidable regional powers like Egypt and Babylon, and a deep-seated spiritual apostasy within Judah. Despite King Josiah's significant religious reforms and efforts to restore covenant faithfulness, the people frequently reverted to idolatry, syncretism, and widespread social injustice, abandoning the core stipulations of the Mosaic Law. Jeremiah's unwavering message consistently warned of the impending Babylonian exile as the inevitable divine judgment for their persistent unfaithfulness. The "poor" in this specific context would refer to the common populace, often less educated or influential, but nevertheless fully accountable to the covenant God had established with the entire nation of Israel. Their "ignorance" was not merely an intellectual deficit but a profound spiritual and moral blindness that permeated the entire cultural fabric.
  • Key Themes: This verse contributes significantly to several overarching themes that resonate throughout the book of Jeremiah and the broader prophetic literature. It prominently highlights the pervasive spiritual ignorance of the people, where their "foolishness" is not merely a lack of intellectual capacity but a willful disregard or profound unawareness of God's revealed will. This culpable ignorance stands in stark contrast to "the way of the LORD," a recurring biblical concept (e.g., Psalm 25:4), which signifies God's established path of righteousness, His moral commands, His covenant requirements, and the very character of His being. Similarly, "the judgment of their God" refers not primarily to punitive judgment but to God's righteous ordinances, His just decrees, and His immutable standards of justice and equity that should govern all aspects of life. The people's failure to "know" these fundamental divine principles underscores the critical theme of covenant unfaithfulness and the inevitable consequences of disobedience, which ultimately lead to national decline, desolation, and divine discipline, as powerfully foretold throughout Jeremiah's prophecies (e.g., Jeremiah 11:8).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • know (Hebrew, yâdaʻ', H3045): This primitive root means "to know," but encompasses a wide variety of senses far beyond mere intellectual apprehension. It implies a deep, intimate, experiential knowledge, often involving observation, care, recognition, and even a profound relational connection. In this context, "they know not" signifies not just a lack of factual information, but a profound absence of experiential understanding, active acknowledgment, or practical adherence to God's ways and judgments. It suggests a fundamental relational disconnect and a culpable failure to internalize and live by divine truth.
  • way (Hebrew, derek', H1870): This term literally means "a road" or "path," but figuratively denotes a course of life, a mode of action, or a customary manner of conduct. "The way of the LORD" therefore refers to God's divinely prescribed path for human conduct, His moral and ethical standards, His covenant requirements, and the very character of His being. It is the divinely ordained trajectory for a righteous, flourishing, and blessed life, which the people of Judah have tragically abandoned.
  • judgment (Hebrew, mishpâṭ', H4941): This word is rich and multifaceted in meaning, referring to a verdict, a sentence, a formal decree, or a law. It encompasses both divine and human law, and abstractly, "justice." It includes a participant's right or privilege, and also the act of judging or the place of judgment. In Jeremiah 5:4, "the judgment of their God" refers to God's righteous ordinances, His just principles, and the ethical framework He established for His people. To not know God's mishpâṭ means they do not understand, uphold, or embody His standards of justice, equity, and righteousness in their personal and communal lives.

Verse Breakdown

  • "Therefore I said": This phrase marks Jeremiah's internal reflection or initial conclusion based on his observation of the people, as instructed by God in Jeremiah 5:1. It introduces his initial hypothesis regarding the underlying cause of Judah's widespread spiritual decline. The prophet is processing his findings and formulating an explanation before delivering a more definitive pronouncement.
  • "Surely these [are] poor; they are foolish": Jeremiah initially attributes the widespread sin and moral failings to the "poor" (Hebrew: dal), suggesting that their lower social standing, lack of education, or limited access to divine instruction might explain their spiritual ignorance. He assumes their "foolishness" (Hebrew: yâʼal, implying slackness, moral depravity, or spiritual insensitivity) is a consequence of their disadvantaged position, rather than a deliberate and culpable rebellion against God. This reflects a compassionate, albeit initially misguided, attempt to understand their moral failings.
  • "for they know not the way of the LORD, [nor] the judgment of their God": This clause provides Jeremiah's initial explanation for their foolishness and moral decay. Their spiritual and moral decline is directly linked to a profound and culpable lack of knowledge concerning God's established path of righteousness ("the way of the LORD") and His divine standards of justice and equity ("the judgment of their God"). This "knowing" is not merely intellectual assent but a deep, experiential understanding that profoundly shapes one's life and conduct. Their ignorance of these fundamental truths is presented as the root cause of their spiritual and moral disorientation.

Literary Devices

Jeremiah 5:4 employs several potent literary devices to convey its message and underscore the prophet's initial perspective. Apostrophe is subtly present as Jeremiah addresses his own thoughts or makes an internal declaration, beginning with "Therefore I said." Irony is a prominent and crucial feature, as Jeremiah's initial assumption that the "poor" are foolish due to excusable ignorance is swiftly overturned by the subsequent realization in Jeremiah 5:5 that even the "great men" and leaders share this same spiritual blindness, revealing a deeper, more pervasive problem than mere social disadvantage. The phrases "the way of the LORD" and "the judgment of their God" function as Metonymy, where "way" stands for God's entire moral and ethical system, and "judgment" represents His righteous decrees, ordinances, and principles. This highlights the comprehensive nature of what the people have failed to grasp. The description of the people as "foolish" also carries strong Connotative Language, implying not just a lack of intelligence but a moral and spiritual depravity, a willful disregard for divine truth, as seen in other biblical texts like Psalm 14:1, where "the fool hath said in his heart, There is no God."

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 5:4 underscores a foundational biblical truth: genuine spiritual health, righteousness, and flourishing are inextricably linked to a profound, experiential knowledge of God and His revealed will. The "way of the LORD" and "the judgment of their God" represent the divine standard for life, encompassing both moral conduct and covenant faithfulness. The people's "ignorance" is not merely intellectual but a deep-seated spiritual apathy and relational disconnect that inevitably leads to moral decay and ultimately invites severe divine discipline. This verse resonates powerfully with the wisdom tradition of the Old Testament, which consistently links true wisdom with fearing the Lord and obeying His commands, and folly with rejecting divine instruction. It highlights the tragic consequences when a people, even those with a covenant relationship with God, abandon the very source of their identity, well-being, and national prosperity.

REFLECTION AND APPLICATION

Jeremiah 5:4 serves as a potent warning and a timeless call to spiritual diligence for believers today. It challenges us to move beyond superficial faith and cultivate a deep, transformative, and experiential knowledge of the Lord and His righteous paths. The "way of the LORD" is not merely a set of abstract rules, but a living relationship that informs and shapes every aspect of our existence. Our "foolishness" or spiritual blindness often stems not from an inability to understand, but from an unwillingness to truly know God through His Word and by His Spirit. We are called to actively pursue wisdom, which begins with reverence for God and manifests in humble obedience to His "judgments"—His just and holy standards for living. This means not only diligently studying Scripture but allowing its truth to profoundly shape our character, inform our decisions, and guide our interactions in a world that increasingly dismisses divine truth and embraces its own forms of folly.

Questions for Reflection

  • In what specific areas of my life might I be exhibiting "foolishness" due to a lack of genuine, experiential knowledge of God's way or His judgments?
  • How diligently do I seek to understand God's character and His will as revealed in Scripture, and how does that understanding translate into my daily actions and choices?
  • Am I prone to spiritual apathy, assuming that a general or intellectual knowledge of God is sufficient, rather than pursuing a deeper, intimate, and transformative understanding?
  • How does my understanding of God's "judgment" (His righteous standards for justice and equity) impact my commitment to justice, mercy, and humility in my community and beyond?

FAQ

What does "the way of the LORD" mean in this context?

Answer: "The way of the LORD" (Hebrew: derek YHWH) refers to God's established path of righteousness, His moral commands, His covenant requirements, and His divine will as revealed to His people. It encompasses both His holy laws and His immutable character. It is the divinely ordained lifestyle and ethical framework that God expects His people to follow, as detailed throughout the Torah and prophetic teachings. To "know not the way of the LORD" means to be ignorant of or to disregard this foundational path of living in covenant with God, leading to spiritual and moral deviation. This concept is central to biblical wisdom literature, where following God's way leads to life and blessing (e.g., Psalm 1:6).

Is ignorance an excuse for sin according to Jeremiah 5:4?

Answer: While Jeremiah initially considers that the "poor" might be foolish due to ignorance, the broader context of Jeremiah 5 and the entire book suggests that this ignorance is not an excusable lack of information but a culpable spiritual blindness. The people of Judah had ample access to God's law and the teachings of His prophets (like Jeremiah himself). Their failure to "know" God's way and judgment implies a willful disregard, a hardened heart, or a deep-seated spiritual apathy, rather than an innocent lack of exposure. This "ignorance" is therefore presented as a symptom of their rebellion and unfaithfulness, not a mitigating factor that absolves them of guilt. As Romans 1:20-21 teaches, humanity is ultimately without excuse for failing to acknowledge God and His truth.

CHRIST-CENTERED FULFILLMENT

Jeremiah 5:4, with its lament over a people who "know not the way of the LORD, nor the judgment of their God," finds its ultimate fulfillment and profound resolution in the person and redemptive work of Jesus Christ. The Old Testament consistently points to humanity's inherent inability to perfectly know and walk in God's way due to the pervasive nature of sin. Jesus, however, declares Himself to be "the way, the truth, and the life" (John 14:6), thereby embodying the very path of righteousness that ancient Israel failed to grasp. He is the perfect revelation of God's character and His "judgment"—not merely a set of abstract laws, but the living embodiment of divine justice and righteousness (e.g., John 5:30). Through His sinless life, sacrificial death, and victorious resurrection, Christ not only perfectly walked in the way of the Lord but also atoned for humanity's "foolishness" and culpable ignorance. Furthermore, the New Covenant, inaugurated by Christ's sacrifice, promises a new heart and a renewed mind, where God's law is written on the hearts of believers (Jeremiah 31:33), enabling them to truly "know the LORD" in an intimate, personal, and transformative way (e.g., Hebrews 8:11). Thus, what Judah lacked—a true, saving knowledge of God and His righteous path—is made fully accessible to all who believe in Christ, who is Himself the wisdom of God (1 Corinthians 1:30).

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Commentary on Jeremiah 5 verses 1–9

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

Here is, I. A challenge to produce any one right honest man, or at least any considerable number of such, in Jerusalem, Jer 5:1. Jerusalem had become like the old world, in which all flesh had corrupted their way. There were some perhaps who flattered themselves with hopes that there were yet many good men in Jerusalem, who would stand in the gap to turn away the wrath of God; and there might be others who boasted of its being the holy city and thought that this would save it. But God bids them search the town, and intimates that they should scarcely find a man in it who executed judgment and made conscience of what he said and did: "Look in the streets, where they make their appearance and converse together, and in the broad places, where they keep their markets; see if you can find a man, a magistrate (so some), that executes judgment, and administers justice impartially, that will put the laws in execution against vice and profaneness." When the faithful thus cease and fail it is time to cry Woe is me! (Mic 7:1, Mic 7:2), high time to cry, Help Lord, Psa 12:1. "If there be here and there a man that is truly conscientious, and does at least speak the truth, yet you shall not find him in the streets and broad places; he dares not appear publicly, lest he should be abused and run down. Truth has fallen in the street (Isa 59:14), and is forced to seek for corners." So pleasing would it be to God to find any such that for their sake he would pardon the city; if there were but ten righteous men in Sodom, if but one of a thousand, of ten thousand, in Jerusalem, it should be spared. See how ready God is to forgive, how swift to show mercy. But it might be said, "What do you make of those in Jerusalem that continue to make profession of religion and relation to God? Are not they men for whose sakes Jerusalem may be spared?" No, for they are not sincere in their profession (Jer 5:2): They say, The Lord liveth, and will swear by his name only, but they swear falsely, that is, 1. They are not sincere in the profession they make of respect to God, but are false to him; they honour him with their lips, but their hearts are far from him. 2. Though they appeal to God only, they make no conscience of calling him to witness to a lie. Though they do not swear by idols, they forswear themselves, which is no less an affront to God, as the God of truth, than the other is as the only true God.

II. A complaint which the prophet makes to God of the obstinacy and wilfulness of these people. God had appealed to their eyes (Jer 5:1); but here the prophet appeals to his eyes (Jer 5:3): "Are not thy eyes upon the truth? Dost thou not see every man's true character? And is not this the truth of their character, that they have made their faces harder than a rock?" Or, "Behold, thou desirest truth in the inward part; but where is it to be found among the men of this generation? For though they say, The Lord liveth, yet they never regard him; thou hast stricken them with one affliction after another, but they have not grieved for the affliction, they have been as stocks and stones under it, much less have they grieved for the sin by which they have brought it upon themselves. Thou hast gone further yet, hast consumed them, hast corrected them yet more severely; but they have refused to receive correction, to accommodate themselves to thy design in correcting them and to answer to it. They would not receive instruction by the correction. The have set themselves to outface the divine sentence and to outbrave the execution of it, for they have made their faces harder than a rock; they cannot change countenance, neither blush for shame nor look pale for fear, cannot be beaten back from the pursuit of their lusts, whatever check is given them; for, though often called to it, they have refused to return, and would go forward, right or wrong, as the horse into the battle."

III. The trial made both of rich and poor, and the bad character given of both.

1.The poor were ignorant, and therefore they were wicked. He found many that refused to return, for whom he was willing to make the best excuse their case would bear, and it was this (Jer 5:4): "Surely, these are poor, they are foolish. They never had the advantage of a good education, nor have they wherewithal to help themselves now with the means of instruction. They are forced to work hard for their living, and have no time nor capacity for reading or hearing, so that they know not the way of the Lord, nor the judgments of their God; they understand neither the way in which God by his precepts will have them to walk towards him nor the way in which he by his providence is walking towards them." Note, (1.) Prevailing ignorance is the lamentable cause of abounding impiety and iniquity. What can one expect but works of darkness from brutish sottish people that know nothing of God and religion, but choose to sit in darkness? (2.) This is commonly a reigning sin among poor people. There are the devil's poor as well as God's, who, notwithstanding their poverty, might know the way of the Lord, so as to walk in it and do their duty, without being book-learned; but they are willingly ignorant, and therefore their ignorance will not be their excuse.

2.The rich were insolent and haughty, and therefore they were wicked (Jer 5:5): "I will get me to the great men, and see if I can find them more pliable to the word and providence of God. I will speak to them, preach at court, in hopes to make some impression upon men of polite literature. But all in vain; for, though they know the way of the Lord and the judgment of their God, yet they are too stiff to stoop to his government: These have altogether broken the yoke and burst the bonds. They know their Master's will, but are resolved to have their own will, to walk in the way of their heart and in the sight of their eyes. They think themselves too goodly to be controlled, too big to be corrected, even by the sovereign Lord of all himself. They are for breaking even his bands asunder, Psa 2:3. The poor are weak, the rich are wilful, and so neither do their duty."

IV. Some particular sins specified, which they were notoriously guilty of, and which cried most loudly to heaven for vengeance. Their transgressions indeed were many, of many kinds and often repeated, and their backslidings were increased; they added to the number of them and grew more and more impudent in them, Jer 5:6. But two sins especially were justly to be looked upon as unpardonable crimes: - 1. Their spiritual whoredom, giving that honour to idols which is due to God only. "Thy children have forsaken me, to whom they were born and dedicated and under whom they have been brought up, and they have sworn by those that are no gods, have made their appeal to them as if they had been omniscient and their proper judges." This is here put for all acts of religious worship due to God only, but with which they had honoured their idols. They have sworn to them (so it may be read), have joined themselves to them and covenanted with them. Those that forsake God make a bad change for those that are no gods. 2. Their corporal whoredom. Because they had forsaken God and served idols, he gave them up to vile affections; and those that dishonoured him were left to dishonour themselves and their own families. They committed adultery most scandalously, without sense of shame or fear of punishment, for they assembled themselves by troops in the harlots' houses and did not blush to be seen by one another in the most scandalous places. So impudent and violent was their lust, so impatient of check, and so eager to be gratified, that they became perfect beasts (Jer 5:8); like high-fed horses, they neighed every one after his neighbour's wife, Jer 5:8. Unbridled lusts make men like natural brute beasts, such monstrous odious things are they. And that which aggravated their sin was that it was the abuse of God's favours to them: When they were fed to the full, then their lusts grew thus furious. Fulness of bread was fuel to the fire of Sodom's lusts. Sine Cerere et Bacchio friget Venu - Luxurious living feeds the flames of lust. Fasting would help to tame the unruly evil that is so full of deadly poison, and bring the body into subjection.

V. A threatening of God's wrath against them for their wickedness and the universal debauchery of their land.

1.The particular judgment that is threatened, Jer 5:6. A foreign enemy shall break in upon them, get dominion over them, and shall lay waste: their country shall be as if it were overrun and perfectly mastered by wild beasts. This enemy shall be, (1.) Like a lion of the forest; so strong, so furious, so irresistible; and he shall slay them. (2.) Like a wolf of the evening, which comes out at night, when he is hungry, to seek his prey, and is very fierce and ravenous; and the noise both of the lions' roaring and of the wolves' howling is very hideous. (3.) Like a leopard, which is very swift and very cruel, and withal careful not to miss his prey. The army of the enemy shall watch over their cities so strictly as to put the inhabitants to this sad dilemma - if they stay in, they are starved; if they stir out, they are stabbed; Every one that goeth out thence shall be torn in pieces, which intimates that in many places the enemy gave no quarter. And all this bloody work is owing to the multitude of their transgressions. It is sin that makes the great slaughter.

2.An appeal to themselves concerning the equity of it (Jer 5:9); "Shall I not visit for these things? Can you yourselves think that the God whose name is Jealous will let such idolatries go unpunished, or that a God of infinite purity will connive at such abominable uncleanness?" These are things that must be reckoned for, else the honour of God's government cannot be maintained, nor his laws saved from contempt; but sinners will be tempted to think him altogether such a one as themselves, contrary to that conviction of their own consciences concerning the judgment of God which is necessary to be supported, That those who do such things are worthy of death, Rom 1:32. Observe, when God punishes sin, he is said to visit for it, or enquire into it; for he weighs the cause before he passes sentence. Sinners have reason to expect punishment upon the account of God's holiness, to which sin is highly offensive, as well as upon the account of his justice, to which it renders us obnoxious; this is intimated in that, Shall not my soul be avenged on such a nation as this? It is not only the word of God, but his soul, that takes vengeance. And he has national judgments wherewith to take vengeance for national sins. Such nations as this was cannot long go unpunished. How shall I pardon thee for this? Jer 5:7. Not but that those who have been guilty of these sins have found mercy with God, as to their eternal state (Manasseh himself did, though so much accessory to the iniquity of these times); but nations, as such, being rewardable and punishable only in this life, it would not be for the glory of God to let a nation so very wicked as this pass without some manifest tokens of his displeasure.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 6:3.3
The strong in soul are spoken of with approval. For also among the Greeks the strong and the greatness of the rational soul are continually named. For whenever anyone throws himself into great deeds, has worthwhile objectives, always considers what is right and how he can live in accordance with right reason, wishing not to know anything abject and small, such a person has in the soul the strong and the great. The others, then, the ones the Word disparaged since they were poor, did not hear, the prophet said; they did not hear for this reason: since they were poor. I will go to the strong and speak to them, and if it is so that the blessed person is meant in the saying the ears of those who hear one is blessed if he should ever meet a strong and great listener.
Basil of CaesareaAD 379
LETTER 223
Truly, slander humiliates a person, and slander troubles the poor person. The evil of slander is so great that it brings down both the perfect person … from his height, and the poor person, that is, the one who lacks great learning, as it seems to the prophet, who says, “Perhaps they are poor … therefore they will not hear. I will go to the great ones,” meaning by “the poor” those lacking in intelligence, and here, of course, those not yet made orderly in the inner person or having attained to the perfect measure of their age. These, the proverb says, are troubled and made to waver.
John ChrysostomAD 407
HOMILIES ON REPENTANCE AND ALMSGIVING 7:3.8
Paul says about those who live in piety and prosperity, “I thank God that in every way you were enriched in him with all speech and all knowledge.” And to those who are impious, the blessed Jeremiah says, “Maybe they are poor. For this reason, they could not hear the word of the Lord.” Do you see that he calls poor those who have distanced themselves from piety? Therefore, God is merciful to those who sin because they are spiritually poor, and he places demands on those who act justly because they are spiritually rich. To the former he gives freely, on account of their poverty. From the latter he collects with great care, on account of their wealth of piety. That which he does to the righteous and to sinners, he does to both the rich and the poor.
JeromeAD 420
Commentary on Jeremiah
(Vers. 4, 5.) But I said: Perhaps they are poor and foolish (or they were unable) and ignorant of the way of the Lord, the judgment of their God. Therefore, I will go to the noble ones, and I will speak to them: for they have known the way of the Lord, the judgment of their God. Here, the poor and the noble ones, he does not speak of poverty and wealth, but compares the people to the rulers. And the meaning is this: Seeing the stubbornness of the unfaithful people, and that with hardened face, he did not want to receive instruction, this is the reasoning I had with myself: Perhaps the common people, who are ignorant of God, cannot know the teachings, and therefore it is excusable, because due to their lack of knowledge of God, they are unable to know the commandments. Therefore, I will go to the priests and those who preside over the people, and I will speak to them. For they have known the will of the Lord and understand His judgment. However, this is said in the manner of one who is uncertain, according to the Gospel saying: 'I will send my son, perhaps they will respect him' (Matthew 21:37), so that through the ambiguity of the sentence and the suspension of words, the free will of man might be shown.
Theodoret of CyrusAD 458
ON JEREMIAH 2:5.4-5
“Well-off” refers to the priests and the teachers of the law; “poor” refers to the rest, insofar as they did not possess the wealth of divine knowledge. Yet he accuses both of lawlessness, proceeding in this way, “They all alike broke the yoke, they snapped the bonds.” It was not without purpose the prophet said this. Instead, since the Lord promised lovingkindness, provided he found someone “doing justice and seeking faith,” he explains that though he went looking, as he was commanded to do, he found they had all broken the yoke of the law.
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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