Jeremiah 5:18

Translation
King James Version
Nevertheless in those days, saith the LORD, I will not make a full end with you.
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KJV (with Strong's)
Nevertheless in those days H3117, saith H5002 the LORD H3068, I will not make H6213 a full end H3617 with you.
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Complete Jewish Bible
But even in those days," says ADONAI, "I will not completely destroy you.
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Berean Standard Bible
“Yet even in those days,” declares the LORD, “I will not make a full end of you.
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American Standard Version
But even in those days, saith Jehovah, I will not make a full end with you.
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World English Bible Messianic
“But even in those days,” says the LORD, “I will not make a full end with you.
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Geneva Bible (1599)
Neuerthelesse at those dayes, sayth the Lord, I will not make a full ende of you.
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Young's Literal Translation
And even in those days, an affirmation of Jehovah, I do not make you a completion.
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See also
Romans 11:1Romans 11:5Jeremiah 5:10Jeremiah 4:27Ezekiel 11:13Ezekiel 9:8
In the KJVVerse 19,077 of 31,102

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SUMMARY

Jeremiah 5:18 stands as a profound declaration of God's enduring mercy and covenant faithfulness amidst His righteous judgment against Judah. Despite the nation's pervasive idolatry, moral decay, and stubborn refusal to repent, which warranted severe divine discipline in the form of foreign invasion and exile, the Lord promises that He will not bring about their complete annihilation. This verse serves as a crucial "nevertheless," signaling a divine limit to punishment and preserving the hope for a future remnant and the continuation of His redemptive plan for humanity.

CONTEXT

  • Literary Context: Jeremiah 5 is a scathing indictment of Judah's widespread corruption and rebellion against God. Preceding verse 18, the chapter details the nation's spiritual blindness, their rejection of God's prophets, their oppression of the poor and vulnerable, and their pervasive idolatry. The Lord declares that because of these egregious sins, a foreign nation will invade and destroy their land, devouring their harvest and cities, as seen in the dire warnings of Jeremiah 5:15-17. Verse 18, introduced by "Nevertheless," dramatically shifts from these pronouncements of judgment to a crucial promise of preservation. This adversative conjunction indicates that even in the midst of severe discipline, God's wrath has a boundary, ensuring the survival of a remnant and preventing total national obliteration.
  • Historical & Cultural Context: Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah (late 7th to early 6th century BCE), a period marked by profound political instability and the rising threat of the Babylonian Empire. Judah, caught between regional superpowers, often vacillated between precarious political alliances and spiritual apostasy. The people had largely abandoned the covenant stipulations given at Sinai, embracing Canaanite Baal worship and pervasive social injustice, despite repeated warnings from prophets like Jeremiah. The impending "full end" was the devastating Babylonian invasion and subsequent exile, which would see Jerusalem destroyed and much of the population deported, as vividly recounted in 2 Kings 25. In this context of impending national catastrophe, God's promise not to make a "full end" was a radical statement of hope, implying that a future return and restoration were possible against all odds.
  • Key Themes: This verse powerfully contributes to several overarching themes in Jeremiah and the broader prophetic corpus. Firstly, it underscores Divine Restraint and Mercy, showcasing God's character as just yet profoundly compassionate, limiting His punishment even when fully deserved. This is a consistent theme, as seen in Lamentations 3:22-23. Secondly, it highlights Covenant Faithfulness, demonstrating that despite Israel's persistent unfaithfulness, God remains true to His eternal covenant with Abraham, as promised in Genesis 17:7, and with David, ensuring the survival of a lineage through whom His redemptive purposes would ultimately be fulfilled. Thirdly, it implicitly introduces the crucial concept of the Remnant, a recurring theological idea in the prophets (e.g., Isaiah 10:21-22), signifying that God would always preserve a faithful or chosen portion of His people, even through the most severe trials and purges, to carry forward His redemptive plan.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): Referring to the self-Existent or Eternal One; Jehovah, the Jewish national name of God. The use of "LORD" (Yahweh) here emphasizes that this declaration of restraint comes from the sovereign, faithful God who entered into covenant relationship with His people. It underscores the divine authority and unwavering nature of the promise, rooted in His unchanging character and covenant commitments.
  • days (Hebrew, yôwm', H3117): Meaning a day, but often used figuratively for a space of time or a defined period. "In those days" points to the specific period of impending judgment and exile, indicating that even during this dark and difficult era, God's promise of preservation would hold true. It signifies that the period of wrath, though severe and impactful, would be finite and would not result in total annihilation.
  • full end (Hebrew, kâlâh', H3617): Meaning a completion, consumption, or utter destruction. The phrase "not make a full end" is a crucial negation. It signifies that while God would indeed bring judgment and destruction upon Judah, it would not be an absolute, irreversible annihilation of the nation or people. There would be a limit to His wrath, ensuring that a future, a remnant, and a possibility of restoration would remain for His covenant people.

Verse Breakdown

  • "Nevertheless in those days, saith the LORD": This opening clause marks a significant turning point, a divine interjection of mercy amidst severe pronouncements of judgment. "Nevertheless" acts as a strong adversative, contrasting sharply with the preceding declarations of devastating punishment. "In those days" refers specifically to the impending period of Babylonian invasion and exile, highlighting the immediate context of the promise. The phrase "saith the LORD" authenticates the promise as a direct, authoritative word from Yahweh Himself, the covenant-keeping God, lending it absolute certainty and divine weight.
  • "I will not make a full end with you": This is the core promise of the verse, conveying God's profound grace and faithfulness. Despite Judah's profound unfaithfulness and the deserved judgment, God declares that He will not utterly destroy them, nor will He completely wipe them out as a people. While severe discipline, including exile, is certain and necessary, the nation's existence will not be terminated. This ensures the continuation of God's covenant purposes through a surviving remnant, preserving the lineage and the possibility of future restoration and the ultimate fulfillment of His redemptive plan.

Literary Devices

Jeremiah 5:18 employs several powerful literary devices that enhance its impact. The most prominent is Contrast, as the verse sharply pivots from the preceding pronouncements of devastating judgment and national destruction (e.g., Jeremiah 5:15-17) to a declaration of divine restraint and mercy. This "nevertheless" creates a dramatic shift in tone, highlighting God's complex character of justice tempered with profound compassion. There is also clear Divine Speech, indicated by the authoritative phrase "saith the LORD," which lends absolute authority, certainty, and solemnity to the promise, emphasizing that this is a direct word from the sovereign God. Furthermore, the phrase "not make a full end" functions as a form of Understatement (or litotes), subtly emphasizing the profound mercy of God by negating the ultimate destruction that Judah's grievous sins truly deserved. This suggests a deeper, underlying purpose of preservation and a future hope rather than mere punishment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 5:18 profoundly illustrates God's complex character, balancing His righteous indignation against sin with His unwavering covenant faithfulness and merciful preservation. It teaches that divine judgment, while severe and necessary, is not always aimed at utter annihilation but often at purification and the preservation of a remnant for His redemptive purposes. This promise of a limited judgment ensures that God's overarching plan for humanity, initiated through Israel, will not be thwarted by human rebellion. It foreshadows the broader biblical narrative of God's enduring commitment to His people, even through their darkest failures, and His ultimate desire for their restoration and salvation, demonstrating that His love and purposes prevail.

REFLECTION AND APPLICATION

Jeremiah 5:18 offers a profound source of comfort and hope for believers today, reminding us that even in the midst of deserved discipline or overwhelming trials, God's ultimate purpose is not our destruction but our purification and preservation. It encourages us to trust in His sovereign control and unfailing love, knowing that His faithfulness transcends our unfaithfulness. When we face consequences for our sins, or when the world around us seems to be unraveling due to its own rebellion, this verse assures us that God's grace sets a limit to His wrath, always leaving a path for repentance, restoration, and the continuation of His redemptive work in our lives and in the world. It calls us to reflect on the depth of God's mercy and to respond with humility, gratitude, and renewed commitment to Him, recognizing that His preserving hand is always at work.

Questions for Reflection

  • How does Jeremiah 5:18 challenge your understanding of God's justice and mercy, particularly in times of personal or societal struggle?
  • In what areas of your life have you experienced God's discipline, and how did His mercy become evident in those times, preserving you from a "full end"?
  • How does the concept of God preserving a "remnant" encourage you when you observe widespread spiritual decline in the world or even within the church?

FAQ

What does "make a full end" mean in this context?

Answer: In Jeremiah 5:18, "make a full end" (Hebrew: kâlâh) signifies complete and utter destruction or annihilation. When God says, "I will not make a full end with you," He is promising that despite the severe judgment and impending exile that Judah deserved and would experience, He would not completely wipe them out as a nation or people. This promise ensured that a remnant would survive and that the covenant line would continue, allowing for future restoration and the fulfillment of His redemptive plan. It highlights God's mercy tempering His justice, ensuring His ultimate purposes are not thwarted.

Why would God not make a full end, given Judah's severe sins?

Answer: God's decision not to make a full end with Judah, despite their profound and persistent rebellion, is rooted in His unwavering covenant faithfulness. His promises to Abraham (Genesis 12:1-3), Isaac, Jacob, and David (e.g., 2 Samuel 7:12-16) were unconditional and eternal. To completely annihilate Judah would have contradicted His own sworn word and jeopardized the very lineage through which the Messiah would come. Therefore, His preservation of a remnant demonstrates His commitment to His own character and His redemptive plan for humanity, which transcends even the most grievous human sin. This divine restraint underscores His ultimate goal of salvation, not mere destruction.

CHRIST-CENTERED FULFILLMENT

Jeremiah 5:18, with its promise of divine preservation amidst judgment, finds its ultimate and most profound fulfillment in Jesus Christ. The "remnant" preserved by God's mercy through the Old Testament trials ultimately points to the spiritual remnant, the church, established through Christ's atoning work. While Israel as a nation faced judgment and exile, God's covenant faithfulness ensured the lineage of David would continue, culminating in the birth of Jesus, the Messiah and Son of David, as recorded in Matthew 1:1. Through Him, God did "not make a full end" with humanity, but instead provided the ultimate means of salvation and reconciliation. The judgment for sin, which would have led to humanity's "full end" (eternal separation from God), was fully borne by Christ on the cross, as He "became sin for us" (2 Corinthians 5:21). Thus, the limited judgment promised in Jeremiah foreshadows the boundless mercy offered in the New Covenant, where believers, though deserving of judgment, are not given a "full end" but eternal life and a new creation in Christ (John 3:16). Jesus Himself is the true and faithful Remnant, the one through whom all of God's promises find their "Yes" and "Amen" (2 Corinthians 1:20), ensuring that God's redemptive plan for His people will never be brought to a full end.

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Commentary on Jeremiah 5 verses 10–19

We may observe in these verses, as before,

I. The sin of this people, upon which the commission signed against them is grounded. God disowns them and dooms them to destruction, Jer 5:10. But is there not a cause? Yes; for, 1. They have deserted the law of God (Jer 5:11): The house of Israel and the house of Judah, though at variance with one another, yet both agreed to deal very treacherously against God. They forsook the worship of him, and therein violated their covenants with him; they revolted from him, and played the hypocrite with him. 2. They have defied the judgments of God and given the lie to his threatenings in the mouth of his prophets, Jer 5:12, Jer 5:13. They were often told that evil would certainly come upon them; they must expect some desolating judgment, sword or famine; but they were secure and said, We shall have peace, though we go on. For, (1.) They did not fear what God is. They belied him, and confronted the dictates even of natural light concerning him; for they said, "It is not he, that is, he is not such a one as we have been made to believe he is; he does not see, or not regard, or will not require it; and therefore no evil shall come upon us." Multitudes are ruined by being made to believe that God will not be so strict with them as his word says he will; nay, by this artifice Satan undid us all: You shall not surely die. So here: Neither shall we see sword nor famine. Vain hopes of impunity are the deceitful support of all impiety. (2.) They did not fear what God said. The prophets gave them fair warning, but they turned it off with a jest: "They do but talk so, because it is their trade; they are words of course, and words are but wind. It is not the word of the Lord that is in them; it is only the language of their melancholy fancy or their ill-will to their country, because they are not preferred." Note, Impenitent sinners are not willing to own any thing to be the word of God that makes against them, that tends either to part them from, or disquiet them in, their sins. They threaten the prophets: "They shall become wind, shall pass away unregarded, and thus shall it be done unto them; what they threaten against us we will inflict upon them. Do they frighten us with famine? Let them be fed with the bread of affliction." So Micaiah was, Kg1 22:27. "Do they tell us of the sword? Let them perish by the sword," Jer 2:30. Thus their mocking and misusing God's messengers filled the measure of their iniquity.

II. The punishment of this people for their sin. 1. The threatenings they laughed at shall be executed (Jer 5:14): Because you speak this word of contempt concerning the prophets, and the word in their mouths, therefore God will put honour upon them and their words, for not one iota or tittle of them shall fall to the ground, Sa1 3:19. Here God turns to the prophet Jeremiah, who had been thus bantered, and perhaps had been a little uneasy at it: Behold, I will make my words in thy mouth fire. God owns them for his words, though men denied them, and will as surely make them to take effect as the fire consumes combustible material that is in its way. The word shall be fire and the people wood. Sinners by sin make themselves fuel to that wrath of God which is revealed from heaven against all ungodliness and unrighteousness of men in the scripture. The word of God will certainly be too hard for those that contend with it. Those shall break who will not bow before it. 2. The enemy they thought themselves in no danger of shall be brought upon them. God gives them their commission (Jer 5:10): "Go you up upon her walls, mount them, trample upon them, tread them down. Walls of stone, before the divine commission, shall be but mud walls. Having made yourselves masters of the walls, you may destroy at pleasure. You may take away her battlements, and leave the fenced fortified cities to lie open; for her battlements are not the Lord's he does not own them and therefore will not protect and fortify them." They were not erected in his fear, nor with a dependence upon him; the people have trusted to them more than to God, and therefore they are not his. When the city is filled with sin God will not patronise the fortifications of it, and then they are paper walls. What can defend us when he who is our defence, and the defender of all our defences, has departed from us? Num 14:9. What is not of God cannot stand, not stand long, nor stand us in any stead. What dreadful work these invaders should make is here described (Jer 5:15): Lo, I will bring a nation upon you, O house of Israel! Note, God has all nations at his command, does what he pleases with them and makes what use he pleases of them. And sometimes he is pleased to make the nations of the earth, the heathen nations, a scourge to the house of Israel, when that has become a hypocritical nation. This nation of the Chaldeans is here said to be a remote nation; it is brought upon them from afar, and therefore will make the greater spoil and the longer stay, that the soldiers may pay themselves well for so long a march. "It is a nation that thou hast had no commerce with, by reason of their distance, and therefore canst not expect to find favour with." God can bring trouble upon us from places and causes very remote. It is a mighty nation, that there is no making head against, an ancient nation, that value themselves upon their antiquity and will therefore be the more haughty and imperious. It is a nation whose language thou knowest not; they spoke the Syriac tongue, which the Jews at that time were not acquainted with, as appears, Kg2 18:26. The difference of language would make it the more difficult to treat with them of peace. Compare this with the threatening, Deu 28:49, which it seems to have a reference to, for the law and the prophets exactly agree. They are well armed: Their quiver is as an open sepulchre; their arrows shall fly so thick, hit so sure, and wound so deep, that they shall be reckoned to breathe nothing but death and slaughter: they are able-bodied, all effective, mighty men, Jer 5:16. And, when they have made themselves masters of the country, they shall devour all before them, and reckon all their own that they can lay their hands on, Jer 5:17. (1.) They shall strip the country, shall not only sustain, but surfeit, their soldiers with the rich products of this fruitful land. "They shall not store up (then it might possibly by retrieved), but eat up thy harvest in the field and thy bread in the house, which thy sons and thy daughters should eat." Note, What we have we have for our families, and it is a comfort to see our sons and daughters eating that which we have taken care and pains for. But it is a grievous vexation to see it devoured by strangers and enemies, to see their camps victualled with our stores, while those that are dear to us are perishing for want of it: this also is according to the curse of the law, Deu 28:33. "They shall eat up thy flocks and herds, out of which thou hast taken sacrifices for thy idols; they shall not leave thee the fruit of thy vines and fig-trees." (2.) They shall starve the towns: "They shall impoverish thy fenced cities" (and what fence is there against poverty, when it comes like an armed man?), "those cities wherein thou trustedst to be a protection to the country." Note, It is just with God to impoverish that which we make our confidence. They shall impoverish them with the sword, cutting off all provisions from coming to them and intercepting trade and commerce, which will impoverish even fenced cities.

III. An intimation of the tender compassion God has yet for them. The enemy is commissioned to destroy and lay waste, but must not make a full end, Jer 5:10. Though they make a great slaughter, yet some must be left to live; though they make a great spoil, yet something must be left to live upon, for God has said it (Jer 5:18) with a non obstante - a nevertheless to the present desolation: "Even in those days, dismal as they are, I will not make a full end with you;" and, if God will not, the enemy shall not. God has mercy in store for his people, and therefore will set bounds to this desolating judgment. Hitherto it shall come, and no further.

IV. The justification of God in these proceedings against them. As he will appear to be gracious in not making a full end with them, so he will appear to be righteous in coming so near it, and will have it acknowledged that he has done them no wrong, Jer 5:19. Observe, 1. A reason demanded, insolently demanded, by the people for these judgments. They will say "Wherefore doth the Lord our God do all this unto us? What provocation have we given him, or what quarrel has he with us?" As if against such a sinful nation there did not appear cause enough of action. Note, Unhumbled hearts are ready to charge God with injustice in their afflictions, and pretend they have to seek for the cause of them when it is written in the forehead of them. But, 2. Here is a reason immediately assigned. The prophet is instructed what answer to give them; for God will be justified when he speaks, though he speaks with ever so much terror. He must tell them that God does this against them for what they have done against him, and that they may, if they please, read their sin in their punishment. Do not they know very well that they have forsaken God, and therefore can they think it strange if he has forsaken them? Have they forgotten how often they served gods in their own land, that good land, in the abundance of the fruits of which they ought to have served God with gladness of heart? and therefore is it not just with God to make them serve strangers in a strange land, where they can call nothing their own, as he has threatened to do? Deu 28:47, Deu 28:48. Those that are fond of strangers, to strangers let them go.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 15 and following) Behold, I will bring upon you a nation from afar, O house of Israel, says the Lord: a strong nation, an ancient nation, a nation whose language you will not understand, nor will you know what it speaks. Its quiver is like an open tomb, all mighty warriors. And it will devour your crops and your bread; it will devour your sons and daughters; it will devour your flocks and herds; it will devour your vineyards and fig trees; and it will crush your fortified cities, in which you trust, with the sword. However, in those days, says the Lord, I will not make an end of you. Not much later, and not falsely believed, the Prophets will speak to you in vain, but now I will bring upon you the nation of the Babylonians, who will come from afar: a strong nation, as it is written in Hebrew, Ethan (Gen. X), an ancient nation, once ruled by the giant Nimrod. Whose language you will not understand, as it is written in Hebrew: you will not understand what they say: for it is the solace of evil, if you have those enemies whom you can ask, and who understand your prayers. And what follows: Her quiver is like an open grave; it is not referred to as Babylon in the Septuagint edition, but it signifies the armory. There is no doubt that the kingdom of the Assyrians, Babylonians, Medes, and Persians is extremely skilled in archery. And it also describes the devastation of the land of Judah, the slaughter of sheep, the herding away of livestock, the destruction of cities and walls, because they are all captured by the enemy sword, and yet in such great evils He does not destroy them completely; but He preserves the remaining ones, either those who were led into Babylon and sent back to cultivate the land of Judah, or those who, after the heat of persecution, have kept the faith of the Lord through flight or confession.
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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