Jeremiah 50:20

“God Vindicates Israel”· Jeremiah 50:17–20
Translation
King James Version
In those days, and in that time, saith the LORD, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.
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KJV (with Strong's)
In those days H3117, and in that time H6256, saith H5002 the LORD H3068, the iniquity H5771 of Israel H3478 shall be sought for H1245, and there shall be none; and the sins H2403 of Judah H3063, and they shall not be found H4672: for I will pardon H5545 them whom I reserve H7604.
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Complete Jewish Bible
In those days, at that time," says ADONAI, "Isra'el's guilt will be sought, but there will be none, and Y'hudah's sins, but they won't be found; for I will pardon the remnant I leave.
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Berean Standard Bible
In those days and at that time, declares the LORD, a search will be made for Israel’s guilt, but there will be none, and for Judah’s sins, but they will not be found; for I will forgive the remnant I preserve.
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American Standard Version
In those days, and in that time, saith Jehovah, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I leave as a remnant.
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World English Bible Messianic
In those days, and in that time, says the LORD, the iniquity of Israel shall be sought for, and there shall be no one; and the sins of Judah, and they shall not be found: for I will pardon them whom I leave as a remnant.
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Geneva Bible (1599)
In those daies, and at that time, sayeth the Lord, the iniquitie of Israel shall be sought for, and there shall be none: and the sinnes of Iudah, and they shall not be founde: for I will be mercifull vnto them, whome I reserue.
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Young's Literal Translation
In those days, and at that time, An affirmation of Jehovah, Sought is the iniquity of Israel, and it is not, And the sin of Judah, and it is not found, For I am propitious to those whom I leave!
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See also
Micah 7:19Jeremiah 31:34Isaiah 43:25Isaiah 1:9Hebrews 10:17Hebrews 10:18Psalms 103:12
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Prophecy Against Babylon
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Summary

Jeremiah 50:20 delivers a profound prophetic declaration of God's future, complete forgiveness and restoration for both Israel and Judah. Amidst prophecies of judgment against Babylon, this verse pivots to offer a powerful promise that in a coming era, their deep-seated iniquity and sins will be sought but utterly unfound, for the Lord Himself will grant full pardon to those He preserves. It speaks to a divine act of cleansing so thorough that the very memory or trace of their transgressions will vanish from God's sight, highlighting His sovereign grace and unwavering covenant faithfulness.

Context

Literary Context

Jeremiah 50:20 is strategically placed within the extensive oracle against Babylon (chapters 50-51), which details God's impending judgment on the nation that served as His instrument of discipline against Judah. While the surrounding verses vividly describe Babylon's downfall and the liberation of God's people from captivity, this particular verse marks a significant and hopeful thematic shift. It moves from the pronouncement of judgment upon the oppressor to a focus on the spiritual condition and future restoration of the oppressed—both Israel (the northern kingdom, long dispersed) and Judah (the southern kingdom, currently in exile). This placement underscores that God's ultimate purpose is not merely punitive towards Babylon, but redemptive and purifying for His covenant people. The verse serves as a beacon of divine grace, contrasting the destruction of their enemies with the promise of spiritual renewal and complete forgiveness for His chosen nation, demonstrating His enduring commitment to them even amidst their profound failures and subsequent discipline.

Historical & Cultural Context

The historical setting for Jeremiah 50 is the Babylonian exile, a period initiated by Nebuchadnezzar's conquests in the late 7th and early 6th centuries BCE, culminating in the destruction of Jerusalem and its temple in 586 BCE. Both the northern kingdom of Israel (conquered by Assyria in 722 BCE) and the southern kingdom of Judah were in states of dispersion or captivity due to their persistent idolatry and covenant unfaithfulness. In ancient Near Eastern cultures, sin was often viewed as a tangible defilement that brought divine wrath, societal consequences, and a stain upon one's record. The concept of "seeking" for sin and finding "none" would have resonated deeply with a people burdened by guilt and the visible evidence of divine judgment (e.g., their ruined land and temple). This promise implies a legal and spiritual acquittal, a divine act of expunging the record of their offenses, which was culturally significant in a context where justice often involved meticulous accounting and retribution. It speaks to a profound reversal of their condemned status.

Key Themes

This verse powerfully contributes to several overarching themes within Jeremiah and the broader prophetic literature. Firstly, it highlights Divine Forgiveness, emphasizing God's unique capacity and unwavering desire to pardon His people's transgressions completely. The language of sin being "sought for, and there shall be none" and "not be found" signifies a radical and absolute removal, not merely an overlooking, of guilt. Secondly, it speaks to Future Restoration, linking this profound forgiveness to a specific "time" and "days" when Israel and Judah will be reunited and reconciled with God. This aligns with Jeremiah's broader prophecies of a return from exile and the establishment of a new covenant, as detailed in Jeremiah 31:31-34, where God's law would be written on their hearts and their sins remembered no more. Thirdly, the phrase "whom I reserve" introduces the theme of the Remnant, indicating that this full pardon is granted to those whom God, in His sovereign grace, chooses to preserve and bring back to Himself, ensuring the continuity of His covenant people despite their widespread apostasy and judgment. This concept of a faithful remnant is crucial throughout prophetic books, including Jeremiah 23:3.

Exposition and Analysis

Key Word Analysis

iniquity ʻâvôn' H5771

This term (H5771) refers to perversity, moral evil, or fault. It encompasses not just the act of sin but also its inherent twistedness, the deviation from God's righteous standard, and the guilt or punishment associated with it. The use of 'iniquity' alongside 'sins' (chaṭṭâʼâh, H2403, meaning 'offence' or 'sin-offering') emphasizes the comprehensive nature of the moral failings of Israel and Judah, covering both their deep-seated perversion and their specific transgressions.

sought for bâqash' H1245

The verb (H1245) means "to search out," "to make inquisition," or "to strive after." It implies a diligent and thorough investigation, as one might search for evidence or a lost item. The promise that their iniquity will be "sought for, and none" powerfully conveys that despite an exhaustive divine search, no trace of their sin will be found, underscoring the completeness and finality of God's removal of guilt.

pardon çâlach' H5545

This primitive root (H5545) means "to forgive" or "to spare." It is almost exclusively used in the Old Testament to describe God's act of forgiving sin. Unlike human forgiveness, which can be conditional or partial, God's pardon is absolute, divinely initiated, and transformative. The active voice "I will pardon" highlights God's sovereign initiative and power in bestowing this forgiveness, which results in the complete disappearance of the sins from His sight.

Verse Breakdown

"In those days, and in that time, saith the LORD,"

This introductory phrase, a common prophetic marker, signals a future, divinely appointed era. The repetition of "days" (yôwm, H3117) and "time" (ʻêth, H6256) emphasizes a specific, significant period in God's redemptive plan. The declaration "saith the LORD" (nᵉʼum Yᵉhôvâh, H5002, H3068) establishes the absolute authority and certainty of the prophecy, indicating it is an oracle directly from the self-existent, eternal God of Israel, ensuring its unfailing fulfillment.

"the iniquity of Israel shall be sought for, and [there shall be] none;"

This clause promises a thorough divine investigation into the moral perversity and fault of Israel (Yisrâʼêl, H3478), the northern kingdom. The active search ("sought for") followed by the emphatic "none" (implying complete absence) conveys the radical and complete eradication of their guilt. It signifies that their sin is not merely overlooked but removed to the point of non-existence in God's sight, a divine act of expunging the record.

"and the sins of Judah, and they shall not be found:"

Parallel to the previous clause, this extends the promise of absolute forgiveness to Judah (Yᵉhûwdâh, H3063), the southern kingdom. The term "sins" (chaṭṭâʼâh, H2403) refers to specific offenses and transgressions. The declaration "they shall not be found" (mâtsâʼ, H4672, meaning 'to be found' or 'to exist') reinforces the absolute nature of the forgiveness. Even if one were to search diligently, the sins would be undiscoverable, signifying a divine cleansing that leaves no trace or lingering accusation.

"for I will pardon them whom I reserve."

This final clause provides the divine rationale and condition for the preceding promises. The "for" indicates cause or reason. God's act of "pardoning" (çâlach, H5545) is the direct cause of the sins being unfound. The phrase "whom I reserve" (shâʼar, H7604, meaning 'to leave,' 'to remain,' 'remnant') refers to those whom God, by His sovereign grace, preserves and keeps for Himself, often referring to the faithful remnant. This highlights that the comprehensive forgiveness is a work of God's electing grace, applied to those He chooses to redeem and restore, ensuring the continuity of His covenant people.

Literary Devices

Jeremiah 50:20 employs several powerful literary devices to convey its message of radical forgiveness and restoration. Parallelism is prominently featured, specifically synonymous parallelism, where the two halves of the verse reiterate the same profound idea using different but related terms: "the iniquity of Israel shall be sought for, and [there shall be] none" is paralleled with "and the sins of Judah, and they shall not be found." This repetition amplifies the message of complete eradication of sin for both branches of God's people, reinforcing the totality of divine pardon. The use of Hyperbole is also evident in the vivid imagery of sins being "sought for" but utterly "unfound." This is an exaggeration for effect, emphasizing the absolute and exhaustive nature of God's pardon, suggesting that the sins are not just forgiven but divinely erased from memory or record. The phrase "saith the LORD" functions as a Divine Oracle, lending ultimate authority and certainty to the prophecy, underscoring that this is not a human wish or a mere possibility, but a divine decree that will assuredly come to pass. Finally, there's an implied Metaphor of sin as something that can be searched for or located, which then becomes absent, making the abstract concept of forgiveness tangible and concrete and highlighting its comprehensive nature.

Theological and Thematic Connections

Jeremiah 50:20 stands as a powerful testament to the depth of God's mercy and His unwavering commitment to His covenant people. Theologically, it underscores that divine forgiveness is not a mere overlooking of sin but a profound act of cleansing and removal, so complete that the sin effectively ceases to exist in God's remembrance. This radical pardon is rooted in God's sovereign character—His justice demands accountability for sin, yet His boundless love provides the means for its complete expiation. The verse also highlights the theme of God's faithfulness to His covenant promises, even when His people have been unfaithful. The "reserving" of a remnant speaks to God's electing grace, ensuring that His redemptive purposes will be fulfilled through a people purified by His own hand. This promise foreshadows the New Covenant, where the internal transformation and complete forgiveness of sins become the hallmark of God's renewed relationship with humanity, pointing to a definitive solution for the problem of human sin.

Jeremiah 31:34Isaiah 43:25Micah 7:18-19

Reflection and Application

Jeremiah 50:20 offers profound comfort and hope to all who grapple with the weight of their past failures and present imperfections. It reminds us that God's forgiveness, when truly embraced through faith, is not partial or temporary, but absolute and eternal. For the believer, this means freedom from the haunting accusations of guilt and shame, knowing that our sins, once confessed and repented of, are utterly removed from God's sight, as if they never existed. This radical grace should inspire deep gratitude and a renewed commitment to living a life that honors such a merciful God. It liberates us to serve Him not out of fear of punishment, but out of overwhelming love for the One who has so completely pardoned us. This promise of ultimate spiritual restoration encourages us to trust in God's power to transform even the most broken lives and circumstances, knowing that His redemptive plan for His people will ultimately prevail, bringing about a profound and lasting peace.

Questions for Reflection

  1. How does the idea of God "seeking" for your sins but finding "none" impact your understanding of divine forgiveness and your personal sense of worth before Him?
  2. In what areas of your life do you still carry the burden of past sin, despite having sought forgiveness? How can this verse encourage you to fully embrace God's complete pardon and release the weight of self-condemnation?
  3. What does "them whom I reserve" teach us about God's sovereign grace in salvation? How does this influence your view of your own standing before Him and your assurance of salvation?
  4. How should the certainty of God's future restoration and complete forgiveness for His people shape our hope and perseverance in the present, especially when facing trials or spiritual struggles?

FAQ

Does this verse mean Israel and Judah will never sin again?

No, this verse does not imply that Israel and Judah will never sin again in an absolute sense. Rather, it speaks to a future time when God's forgiveness will be so complete and absolute that their past iniquities and sins, which led to their exile and suffering, will be entirely expunged from His record. It signifies a new spiritual standing and a radical act of divine cleansing, particularly in the context of their covenant relationship with God. While future sin is always a possibility for humanity, this verse points to the foundational and comprehensive nature of God's pardon under the New Covenant, where He promises to "remember their sin no more" (Jeremiah 31:34).

How does this verse relate to the New Covenant?

Jeremiah 50:20 is a powerful foreshadowing and theological precursor to the New Covenant, explicitly detailed in Jeremiah 31:31-34. The promise of sins being "sought for, and none" and "not be found" directly parallels the New Covenant's promise of complete forgiveness and the divine act of remembering sins no more. Under the Old Covenant, sins required repeated sacrifices and were continually brought to remembrance, highlighting their ongoing presence. This verse, however, points to a definitive, once-for-all removal of sin, which is fully realized through the atoning work of Jesus Christ, the mediator of the New Covenant, establishing a new and permanent basis for reconciliation with God.

Is this forgiveness for all people, or only Israel and Judah?

While the immediate context of Jeremiah 50:20 specifically addresses "Israel" and "Judah" as God's covenant people, the theological principle of profound, complete divine forgiveness extends beyond ethnic Israel to all who are brought into the New Covenant through faith in Jesus Christ. The New Testament teaches that believers from all nations are grafted into the spiritual heritage of Israel (Romans 11:17) and become part of the "Israel of God" (Galatians 6:16). Therefore, the promise of sins being utterly removed is a spiritual reality for all who repent and believe, as God's pardon is offered universally through Christ, making His radical forgiveness available to Jew and Gentile alike.

Christ-Centered Fulfillment

Jeremiah 50:20 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The prophetic declaration that the iniquity and sins of God's people would be "sought for, and none" and "not be found" is not merely a legal decree but a divine act made possible through the Lamb of God. Jesus, as the perfect sacrifice, bore the full weight of humanity's sin, becoming "sin for us, who knew no sin, that we might become the righteousness of God in Him" (2 Corinthians 5:21). Through His atoning death on the cross, He completely satisfied the demands of divine justice, thereby making true and absolute pardon available. The promise that God would "pardon them whom I reserve" is realized in Christ, who gathers His elect from every nation, bringing them into a new covenant relationship where their sins are not just covered, but truly removed from God's sight. As the writer of Hebrews states, quoting Jeremiah's New Covenant promise, "Their sins and their lawless deeds I will remember no more" (Hebrews 10:17). Thus, in Christ, there is "now no condemnation" (Romans 8:1) for those who are in Him, because He has "forgiven you all trespasses, having wiped out the handwriting of requirements that was against us" (Colossians 2:13-14). He is the ultimate fulfillment of God's promise to utterly remove sin from His people, establishing an eternal and perfect redemption.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 50:9–20. His two-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 12 verses
Passage under commentJeremiah 50:9–20
I. II. Main points1. 2. Sub-points

God is here by his prophet, as afterwards in his providence, proceeding in his controversy with Babylon. Observe,

I.The commission and charge given to the instruments that were to be employed in destroying Babylon.

The army that is to do it is called an assembly of great nations (Jer 50:9), the Medes and Persians, and all their allies and auxiliaries; it is called an assembly, because regularly formed by the divine will and counsel to do this execution. God will raise them up to do it, will incline them to and fir them for this service, and then he will cause them to come up, for all their motions are under his conduct and direction: he shall give the word of command, shall order them to put themselves in array against Babylon (Jer 50:14), and then they shall put themselves in array (Jer 50:9), for what God appoints to be done shall be done; and thence she shall be quickly taken; from their first sitting down before it they shall be still gaining ground against it till it be taken. God shall bid them shoot at her and spare no arrows (Jer 50:14), and then their arrows shall be as of a mighty expert man, that has both skill and strength, a good eye and a good hand (Jer 50:9); none shall return in vain. When God gives commission he will give success. Nay, they are bidden not only to shoot at her (Jer 50:14), but to shout against her (Jer 50:15) with a triumphant shout, as those that are already sure of victory. Those whom God directs to shoot may do so with shouting, for they are sure not to miss the mark.

II.The desolation and destruction itself that shall be brought upon Babylon. This is here set forth in a great variety of expressions.

1.The wealth of Babylon shall be a rich and easy prey to the conquerors (Jer 50:10): Chaldea shall be a spoil to all her destroyers, who shall enrich themselves by plundering her, and, which is strange, all that spoil her shall be satisfied; they shall have so much that even they themselves shall say that they have enough.

2.The country of Babylon shall be depopulated and lie uninhabited: It shall be wholly desolate (Jer 50:13) to such a degree that every one who goes by shall triumph in her fall, and, instead of condoling with them, shall hiss at all her plagues, Jer 50:13.

3.Their ancestors shall be ashamed of their cowardice, in fleeing from the first onset (Jer 50:12), or, Your mother, Babylon itself, the mother-city, shall be confounded, when she sees herself deserted by those that should have been her guards. Thus the former ages of Christians may justly be confounded and ashamed to see how unlike them the latter ages are, and how wretchedly they have degenerated; and no sin brings a surer and sorer ruin upon persons, or people, than apostasy.

4.The great admirers of Babylon shall see it rendered very despicable: the last of kingdoms, the very tail of the nations, shall it be, a wilderness, a dry land, a desert, Jer 50:12. The country that was populous shall be dispeopled, that was enriched with a fertile soil shall become barren.

5.The great city, the head of it, shall be quite ruined. Her foundations have fallen, and therefore her walls are thrown down; for how can the walls stand when divine vengeance is at the door and shakes the very foundations? It is the vengeance of the Lord, which nothing can contend with either in law or battle.

6.There shall not be left in Babylon so much as the poor of the land, for vine-dressers and husbandmen, as there was in Israel (Jer 50:16): The sower shall be cut off from Babylon, and he that handles the sickle; the country shall be so emptied of people that there shall be none to till the ground and gather in the fruits of it. Harvest shall come, and there shall be no reapers; seed-time shall come, but there shall be no sower; God will do his part, but there shall be no men to do theirs.

7.All their auxiliary forces, which they have hired into their service, shall ??desert them, as mercenary men often do upon the approach of danger (Jer 50:16): For fear of the oppressing sword they shall turn every one to his people. This was threatened before concerning Egypt, Jer 46:16.

III.The procuring provoking cause of this destruction.

It comes from God's displeasure; it is because of the wrath of the Lord that Babylon shall be wholly desolate (Jer 50:13), and his wrath is righteous, for (Jer 50:14) she hath sinned against the Lord, therefore spare no arrows. Note, It is sin that makes men a mark for the arrows of God's judgments. An abundance of idolatry and immorality was to be found in Babylon, yet those are not mentioned as the reason of God's displeasure against them, but the injuries they had done to the people of God, from a principle of enmity to them as his people. They have been the destroyers of God's heritage (Jer 50:11); herein indeed God made use of them for the necessary correction of his people, and yet it is laid to their charge as a heinous crime, because they designed nothing but their utter destruction.

1.What they did against Jerusalem they did with pleasure (Jer 50:11): You were glad, you rejoice. God does not afflict his people willingly, and therefore takes it very ill if the instruments he employs afflict them willingly. When Titus Vespasian destroyed Jerusalem he wept over it, but these Chaldeans triumphed over it.

2.The spoils of Jerusalem they made use of to feed their own luxury: "You have grown fat as the heifer at grass, and bellow as bulls; your having conquered Jerusalem has made you very wanton and proud, easy to yourselves and formidable to all about you, and therefore you must be a spoil." Those that have thus swallowed down riches must vomit them up again. Therefore they have given their hand (Jer 50:15); they have surrendered themselves to the conqueror, have tamely yielded so that now you may take vengeance on her, now you may make reprisals and do unto her as she hath done.

3.They aimed at nothing less than the utter ruin of God's Israel: Israel is a scattered sheep, as before (Jer 50:6), that is not only barked at and worried by dogs, but even lions, the most potent adversaries, have roared upon him and driven him away, Jer 50:17. One king of Assyria carried the ten tribes quite away and devoured them; another invaded Judah, and plundered and impoverished it, tore the fleece and flesh of this poor sheep; and now at last this Nebuchadnezzar, that is the terror and plague of all his neighbours, has taken advantage of the low condition to which he is reduced, and he has fallen upon him and broken his bones, has quite ruined him, and therefore the king of Babylon must be punished as the king of Assyria was, Jer 50:18. Note, Those who pursue and prosecute the sins of their predecessors must expect to be pursued and prosecuted by their plagues; if they do as they did, let them fare as they fared.

IV.The mercy promised to the Israel of God, which shall not only accompany, but accrue from, the destruction of Babylon.

1.God will return their captivity; they shall be released out of their bondage, and brought again to their own habitation as sheep that were scattered to their own fold Jer 50:19. They still retained a title to the land of Canaan; it is their habitation still. The discontinuance of their possession was not the destruction of their right. But now they shall recover the enjoyment of it again.

2.He will restore their prosperity; they shall not only live, but live comfortably, in their own land again; they shall feed upon Carmel and Bashan, the richest and most fruitful parts of the country. These sheep shall be gathered from the deserts to which they were dispersed, and put again into good pasture, which their soul shall be satisfied with though they shall come hungry to it, having been so long stinted, and straitened, and kept short, yet they shall find enough to satiate them and shall have hearts to be satiated with it. They enquired the way to Zion (Jer 50:5), where God was to be served and worshipped. This was what they chiefly aimed at in their return; but God will not only bring them thither, but bring them also to Carmel and Bashan, where they shall abundantly feed themselves. Note, Those that return to God and their duty shall find true satisfaction of soul in so doing; and those that seek first the kingdom of God and the righteousness thereof, that aim to make their habitation in Zion, the holy hill, shall have other things added to them, even all the comforts of Ephraim and Gilead, the fruitful hills.

3.God will pardon their iniquity; this is the root of all the rest (Jer 50:20): In those days the iniquity of Israel shall be sought for, and there shall be none. Not only the punishments of their iniquity shall be taken off, but the offence which it gave to God shall be forgotten, and he will be reconciled to them. Their sin shall be before him as if it had never been; it shall be blotted out as a cloud, crossed out as a debt, shall be cast behind his back; nay, it shall be cast into the depth of the sea, shall be no longer sealed up among God's treasures, nor in any danger of appearing again or rising up against them. This denotes how fully God forgives sin; he remembers it no more. Note, Deliverances out of trouble are then comforts indeed when they are the fruits of the forgiveness of sin, Isa 38:17. Judah and Israel were so fully forgiven when they were brought back out of Babylon that they are said to have received of the Lord's hand double for all their sins, Isa 40:2. This may include also a thorough reformation of their hearts and lives, as well as a full remission of their sins. If any seek for idols or any idolatrous customs among them, after their return, there shall be none, they shall not find them; their dross shall be purely purged away, and by that it shall appear that their guilt is so; for I will pardon those whom I reserve; I will be propitious to them (so the word is) and that must be through him who is the great propitiation. Note, Those whose sins God pardons he reserves for something very great; for whom he justifies them he glorifies.

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Historical interpretation

Historical Reception

One surviving comment on this verse from the historical church.

1 quote · AD 420
AD 420JeromePost-NiceneSourceAgainst the Pelagians 2.29
Listen to the same prophet: “At that time,” the Lord says, “the iniquity of Israel shall be sought for and there shall be none, and the sin of Judah and there shall be none found.”
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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