Jeremiah 5:5

KJV

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.

KJV (with Strong's)

I will get {H3212} me unto the great men {H1419}, and will speak {H1696} unto them; for they have known {H3045} the way {H1870} of the LORD {H3068}, and the judgment {H4941} of their God {H430}: but these have altogether {H3162} broken {H7665} the yoke {H5923}, and burst {H5423} the bonds {H4147}.

Complete Jewish Bible

I will go to the prominent men, and I will speak to them; for they know the way of ADONAI and the rulings of their God." But these had completely broken the yoke and torn the harness off.

Berean Standard Bible

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.

American Standard Version

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.

Commentary

### SUMMARY
Jeremiah 5:5 powerfully exposes the deep spiritual corruption within Judah's leadership, revealing that even the societal elite, despite their privileged knowledge of God's law and judgment, defiantly rejected divine authority. The prophet's initial hope that these "great men" would embody faithfulness is shattered as he discovers their complete and deliberate rebellion, symbolizing a comprehensive renunciation of their covenant obligations and a pervasive moral decay across all strata of society.

### CONTEXT
* **Literary Context:** Jeremiah 5:5 forms a critical pivot in the prophet's indictment of Judah's sin. It immediately follows [Jeremiah 5:4](/jeremiah/5-4 "Jeremiah 5:4 - The Ignorance of the Poor"), where Jeremiah laments the ignorance of the "poor" or "common people," attributing their lack of understanding of "the way of the LORD" and "the judgment of their God" to their humble, uneducated status. In [Jeremiah 5:5](/jeremiah/5-5 "Jeremiah 5:5 - The Rebellion of the Great Men"), the prophet shifts his focus to the "great men"—the nobles, elders, and influential leaders—with the implicit, yet ultimately dashed, expectation that *they* would certainly possess and uphold divine truth. This stark contrast highlights the shocking reality that even those presumed to know better were deeply entrenched in rebellion, demonstrating a pervasive spiritual decay that permeated every level of Judahite society. This passage is integral to Jeremiah's broader prophetic message of impending divine judgment and the necessity of repentance, setting the stage for the eventual Babylonian exile described throughout the [Book of Jeremiah](/jeremiah/1 "The Book of Jeremiah - Prophecies of Judgment and Restoration").
* **Historical & Cultural Context:** Jeremiah prophesied during a turbulent and pivotal period in Judah's history, spanning the late 7th to early 6th century BCE, under the reigns of Kings Josiah, Jehoiakim, and Zedekiah, leading up to the devastating Babylonian exile. In ancient Near Eastern societies, leadership was not merely a political role; it carried immense religious and moral responsibility. Kings, priests, and elders were expected to be the guardians of the covenant, exemplars of righteousness, and interpreters of divine law. The imagery of the "yoke" and "bonds" would have been profoundly resonant. A "yoke" was a common agricultural implement, symbolizing submission to a master or a task, much like oxen are yoked for plowing. "Bonds" or "fetters" conveyed restraint or obligation. For these "great men" to "break the yoke" and "burst the bonds" signified a deliberate, public, and violent renunciation of their covenant relationship with Yahweh. It was an act of defiance against the very foundation of their national identity, prosperity, and the divine governance that had defined Israel since the giving of the [Law at Sinai](/exodus/19 "Exodus 19 - God's Covenant at Sinai").
* **Key Themes:** Jeremiah 5:5 powerfully contributes to several foundational themes prevalent throughout the [Book of Jeremiah](/jeremiah/1 "The Book of Jeremiah - Prophecies of Judgment and Restoration"). Firstly, it underscores **Leadership Accountability**, illustrating that those entrusted with positions of influence, authority, and knowledge bear a greater responsibility before God. Their failure to lead righteously and their active rebellion accelerate national apostasy and judgment. Secondly, the verse highlights the tragic theme of **Rebellion Despite Knowledge**. The "great men" were not ignorant; they "knew the way of the LORD, and the judgment of their God." This demonstrates that intellectual understanding of divine law is insufficient without a corresponding heart of humble obedience. Their deliberate defiance reveals a profound spiritual stubbornness and moral culpability, echoing the broader theme of Israel's persistent unfaithfulness despite God's repeated warnings, as seen in passages like [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Forsaking the Fountain of Living Waters"). Finally, the vivid imagery of the "yoke" and "bonds" powerfully portrays **Covenant Breaking and Apostasy**, depicting a society that actively rejects divine governance and moral boundaries, leading inevitably to divine judgment, a recurring motif throughout Jeremiah's prophecies, such as the warnings articulated in [Jeremiah 7](/jeremiah/7 "Jeremiah 7 - The Temple Sermon").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **get me (Hebrew, _yâlak'_):** This primitive root signifies "to walk" (literally or figuratively), but also "to go," "to come," or "to proceed." In this context, Jeremiah's declaration "I will get me unto" indicates a deliberate and purposeful movement, an active seeking out of the "great men." It reflects the prophet's methodical and determined effort to find righteousness and understanding within Judah, moving from the common people to the elite. This highlights his persistent hope and diligent search for anyone who might still adhere to God's ways.
* **great men (Hebrew, _gâdôwl'_):** This term, derived from a root meaning "to be great," refers to individuals of significant stature, influence, and importance within society. It encompasses those who are "high," "noble," "mighty," or "elder." In Jeremiah 5:5, it specifically denotes the nobles, leaders, and educated elite of Judah—those presumed to possess wisdom, moral uprightness, and a deep understanding of the law due to their position. The prophet's initial hope was that these individuals, by virtue of their elevated status, would embody knowledge of the LORD's way and judgment. Their subsequent rebellion against God's authority underscores a profound failure of leadership and a pervasive spiritual decay that reached the highest echelons of society.
* **known (Hebrew, _yâdaʻ'_):** This primitive root signifies "to know" in a deep, experiential, and often intimate sense, extending beyond mere intellectual acquaintance to include recognition, observation, care, and even instruction. When applied to the "great men" knowing "the way of the LORD" and "the judgment of their God," it implies they had been thoroughly exposed to, understood, and were expected to live by divine principles and statutes. Their subsequent actions of breaking the yoke and bursting the bonds reveal a deliberate rejection of this known truth, transforming their knowledge from a potential source of righteousness into a catalyst for greater condemnation and culpability.
* **broken (Hebrew, _shâbar'_):** This strong primitive root means "to burst," "to shatter," "to crush," or "to tear off." In the context of "broken the yoke," it conveys a forceful, deliberate, and violent act of defiance. It is not a passive slipping away from obligation but an active, intentional severing of ties and responsibilities. This word emphasizes the complete and irreversible nature of their rebellion against God's authority, indicating a willful refusal to submit to His governance and a shattering of the covenant relationship.

#### Verse Breakdown
* **"I will get me unto the great men, and will speak unto them;":** This clause initiates Jeremiah's desperate, yet logical, search for faithfulness within Judah. Having found only ignorance among the common people in the preceding verse, the prophet now turns to the societal elite—the nobles, leaders, and educated—driven by the assumption that those of higher status and presumed wisdom would surely possess understanding and adherence to divine law. It reveals Jeremiah's persistent hope and methodical approach in seeking out a remnant of righteousness.
* **"for they have known the way of the LORD, and the judgment of their God:":** This segment forms the core of Jeremiah's expectation and, tragically, the source of his subsequent profound disappointment. The "great men" were presumed to have not only intellectual comprehension ("known") but also practical familiarity and experiential understanding of "the way of the LORD" (His righteous path, His commandments, and the requirements of His covenant) and "the judgment of their God" (His just decrees, moral standards, and the inevitable consequences of disobedience). This highlights their greater accountability due to their privileged access to and understanding of divine truth, making their subsequent actions all the more egregious.
* **"but these have altogether broken the yoke, and burst the bonds.":** This climactic phrase delivers the shocking and devastating revelation of their utter rebellion. The adversative conjunction "but" introduces a stark and tragic contrast to the preceding expectation. The adverb "altogether" (Hebrew: *yachad*) emphasizes the complete, unified, and pervasive nature of their defiance, indicating a wholesale rejection rather than isolated transgressions. The "yoke" (Hebrew: *'ôl*) and "bonds" (Hebrew: *môwçêr*) are potent metaphors for God's divine law, His covenant, and the moral restraints He establishes for His people. To "broken" (Hebrew: *shâbar*) and "burst" (Hebrew: *nâthaq*) them signifies a violent, intentional, and total rejection of God's authority, His covenant obligations, and all moral boundaries. It portrays a people determined to live without divine accountability, embracing unrestrained self-will and severing their relationship with God.

#### Literary Devices
Jeremiah 5:5 employs several potent literary devices to convey its message of profound spiritual decay and deliberate rebellion. **Contrast** is central to the passage, as the prophet explicitly juxtaposes the ignorance of the common people in [Jeremiah 5:4](/jeremiah/5-4 "Jeremiah 5:4 - The Ignorance of the Poor") with the knowing, yet defiant, rebellion of the "great men" in [Jeremiah 5:5](/jeremiah/5-5 "Jeremiah 5:5 - The Rebellion of the Great Men"). This highlights the pervasive nature of sin, affecting all levels of society, and underscores the greater culpability of those who possessed knowledge but chose disobedience. **Metaphor** is powerfully utilized with the imagery of the "yoke" and "bonds." The "yoke" symbolizes submission to God's authority and covenant obligations, akin to an ox yoked for service, implying discipline and burden. The "bonds" represent the moral and spiritual restraints and boundaries of God's law. The forceful verbs "broken" and "burst" emphasize the violent, intentional, and complete nature of Judah's rejection of divine rule, transforming abstract theological concepts into vivid, tangible acts of defiance. The adverb "altogether" functions as **Hyperbole** or **Emphasis**, stressing the complete and unified nature of their rebellion, leaving no room for partial obedience or accidental transgression, thereby intensifying the gravity of their sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 5:5 serves as a profound theological statement on the nature of rebellion and accountability. It teaches that knowledge of God's truth, without a corresponding heart of humble obedience, leads to greater culpability and more severe judgment. The "great men" of Judah, privileged with understanding God's "way" and "judgment," deliberately chose defiance, illustrating that intellectual assent to truth is distinct from humble submission to it. This verse underscores the divine principle that judgment is justly meted out, especially upon those who, despite knowing God's will, actively reject His authority and cast off His moral boundaries. Their actions reveal a deep-seated spiritual apostasy that permeated even the highest echelons of society, signifying a national turning away from the covenant and its divine obligations.

* [Jeremiah 2:20](/jeremiah/2-20 "Jeremiah 2:20 - Judah's Ancient Rebellion")
* [Luke 12:48](/luke/12-48 "Luke 12:48 - Accountability for Knowledge")
* [Romans 1:21-22](/romans/1-21-22 "Romans 1:21-22 - Suppressing the Truth")

### REFLECTION AND APPLICATION
Jeremiah 5:5 stands as a timeless mirror reflecting the human tendency to rebel against divine authority, especially when knowledge is divorced from obedience. For us today, it serves as a sobering reminder that intellectual understanding of biblical truth, theological acumen, or even prominent positions within religious or societal communities are not guarantees of spiritual faithfulness. Instead, they heighten our accountability before God. We are challenged to examine our own lives: do we genuinely submit to the "yoke" of Christ, finding His burden light and easy, or do we, like the great men of Judah, chafe under His righteous standards, subtly or overtly seeking to "break the yoke" and "burst the bonds" of His loving commands? True wisdom lies not just in knowing God's way, but in walking in it, allowing His judgment to shape our values and decisions. Leaders, in particular, whether in the church, home, or public sphere, bear an immense responsibility to model humble submission to God, as their actions profoundly influence those they lead and can either foster righteousness or accelerate spiritual decline.

#### Questions for Reflection
* **In what areas of my life might I be "knowing" God's way but failing to "walk" in it, thus increasing my accountability?**
* **How does my position, education, or knowledge of Scripture increase my responsibility before God and those I influence?**
* **Am I truly bearing the "yoke" of Christ, or am I subtly trying to "burst the bonds" of His loving authority and moral boundaries?**
* **What are the practical implications of "breaking the yoke" in contemporary society, both individually and corporately, and how can we resist this impulse?**

### FAQ
**What does the "yoke" and "bonds" imagery specifically represent in this verse?**

Answer: The "yoke" (Hebrew: *'ol*) and "bonds" (Hebrew: *môwçêr*) are powerful and deeply symbolic metaphors for submission, obligation, and divine authority. A yoke was a common agricultural implement, a wooden beam used to harness two oxen together for work, symbolizing servitude, discipline, and the shared burden of duty. In a spiritual sense, it represents submission to God's will, His commandments, and the terms of His covenant relationship with Israel. The "bonds" or "fetters" reinforce this idea, signifying the moral and spiritual restraints, boundaries, and laws that God establishes for His people, which are meant for their good and flourishing. Therefore, for the "great men" to "break the yoke" (Hebrew: *shâbar*) and "burst the bonds" (Hebrew: *nâthaq*) means to violently and intentionally cast off all allegiance to God, to reject His governance, and to refuse to live by His righteous standards. It signifies a complete and defiant act of apostasy, choosing unrestrained self-will over divine obedience, mirroring other prophetic warnings about Israel's rebellion, such as in [Jeremiah 2:20](/jeremiah/2-20 "Jeremiah 2:20 - Judah's Ancient Rebellion").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 5:5, with its stark portrayal of humanity's knowing rebellion against God's way and judgment, finds its ultimate fulfillment and resolution in Jesus Christ. The "great men" of Judah, despite their privileged knowledge, defiantly broke the yoke and burst the bonds of God's law, demonstrating humanity's inherent inability to perfectly obey the divine will and highlighting the profound need for a new covenant and a perfect mediator. Jesus, the Son of God, stands in perfect contrast to this rebellion. He did not break the yoke but perfectly bore it, living a life of complete obedience to the Father's will, even unto death on the cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience Unto Death")). He offers a new "yoke" that is "easy" and a "burden" that is "light" ([Matthew 11:29-30](/matthew/11-29-30 "Matthew 11:29-30 - Christ's Easy Yoke")), inviting all who are weary and burdened by the heavy yokes of sin and legalism to find rest in Him. Through His atoning sacrifice, Christ not only took away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) but also inaugurated a new covenant where God's law is written on the hearts of believers ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")). This new covenant empowers believers by the Holy Spirit to walk in His ways and embrace His divine authority, fulfilling what the "great men" of Judah failed to do, and enabling a true, Spirit-empowered submission to God's righteous reign.

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

Jeremiah 2:20

¶ For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.

James 2:5

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

James 2:7

Do not they blaspheme that worthy name by the which ye are called?

Luke 18:24

And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

Micah 3:1

¶ And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; [Is it] not for you to know judgment?

Micah 3:4

Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings.

Ezekiel 22:25

[There is] a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof.