Exegetical and Hermeneutical Commentary of Jeremiah 50:20
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.
20. In those days, and in that time, etc.] See on ch. Jer 23:5 and cp. Jer 31:34; Mic 7:18.
whom I leave ] those who come forth at the end out of the long tribulation.
Fuente: The Cambridge Bible for Schools and Colleges
Those days – The days of the Messiah.
Reserve – Or, permit to remain: hence, the remnant, a word pregnant with meaning in the language of the prophets. See Isa 8:18 note (2).
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. In those days and in that time] This phrase appears to take in the whole of an epoch, from its commencement to its end. See Jer 50:4.
I will pardon them] So as to deliver them from their captivity, and exact no more punishment from them whom I reserve; namely, the remnant left in the Babylonish captivity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Some here restrain the term
iniquity to the idolatry of the Jews, which indeed was their great sin, which God did more especially punish them for; and after the captivity of Babylon we do not read of their offending in that kind, which was according to the prophecy of Isa 27:9, that when God should make the stones of the altar as chalk-stones that are beaten asunder, the groves and the images should not stand up. But the last words seem to guide us to a larger sense of the term
iniquity, and to point us to another sense of the whole former phrase, viz. that God would no longer punish the sins of the Jews; they should be sought for as to punishment, and not found. And those words and none must be understood as if none, they shall be punished no, more than if they had none.
For I will pardon them whom I reserve; for as to those whom I save from the captivity of Babylon,
I will pardon them: not that they were all excused from the obligation their sins laid them under as, to eternal death, but that their temporal punishment was remitted to the whole body of the Jews, and those that were truly penitent also should be discharged from their obligation to eternal death. The obligation that sin layeth the sinner under to eternal death may be remitted, and yet the temporal punishment due to them may remain, 2Sa 12:13,14, &c. And, on the other side, the punishment in this life may be suspended or remitted, and the obligation sin layeth the sinner under to eternal death may remain.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. The specification of”Israel,” as well as Judah, shows the reference is to timesyet to come.
iniquity . . . nonenotmerely idolatry, which ceased among the Jews ever since theBabylonian captivity, but chiefly their rejection of Messiah. As in acancelled debt, it shall be as if it had never been; God, forChrist’s sake, shall treat them as innocent (Jer31:34). Without cleansing away of sin, remission of punishmentwould be neither to the honor of God nor to the highest interests ofthe elect.
whom I reservetheelect “remnant” (Isa 1:9).The “residue” (Zec 14:2;Zec 13:8; Zec 13:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In those days, and in that time, saith the Lord,…. When mystical Babylon shall be destroyed, and the Jews will be converted and brought into their land, and be in possession of every temporal and spiritual mercy; it will then most clearly appear that they are the favourites of heaven, and all their sins are forgiven them, as follows:
the iniquity of Israel shall be sought for, and [there shall be] none;
and the sins of Judah, and they shall not be found; not that they will be wholly free from sin; or there will be none in them; or none committed by them; or that their sins are no sins; or that God has no sight or knowledge of them; but that they will not be found upon them, so as to be charged on them in a judicial way; having been removed from them to Christ, and satisfaction made for them by him; who has finished them, and made an end of them, so as that no condemnation or punishment can be inflicted on them for them; wherefore, should they be sought for by Satan, or by the law and justice of God, they will never be found, so as to be brought against them to their condemnation. The reason is,
for I will pardon them whom I reserve; the remnant, according to the election of grace, whom God has chosen in Christ, preserved in him, and reserved for himself, for his own glory, and for eternal happiness; these are pardoned freely for Christ’s sake; and being pardoned, no sin is imputed to them; all is removed from them, as far as the east is from the west; covered out of the sight of God; hid from the eye of avenging justice; blotted out as a debt book, which is not legible, or as a cloud which is no more; cast by the Lord behind his back, and into the depths of the sea, and entirely forgotten; never remembered or seen more, but buried in everlasting oblivion and obscurity; see Ro 11:27.
Fuente: John Gill’s Exposition of the Entire Bible
As I have already said, the Prophet now shows the primary cause why God purposed to deal so kindly and mercifully with his people, even because he would remit their sins. And doubtless whatever is said of the remission of sins is cold and unmeaning, except we be first convinced that God is reconciled and propitious to us. The unbelieving indeed seek no other thing than to be relieved from their evils, as the sick who require nothing from their physician but that he should immediately remove pain. If the sick man thirsts, “Take away thirst,” he will say. In short, they regard only the symptom, of the disease they do not say a word. Such is the case with the ungodly, they neglect the chief thing, that God should pardon them and receive them into favor. Provided they are exempted from punishment, this is enough for them. But as to the faithful, they can never be satisfied until they feel assured that God is propitious to them. In order, then, to free from disquietude and all misgivings the minds of the godly, our Prophet says that God would be propitious, so that he would bury all the sins of Israel and Judah, so that they might no more be remembered or come to judgment.
This passage is remarkable, and from it we especially learn this valuable truth, that when God severely chastises us, we ought not to stop at the punishment and seek only a relief from our troubles, but on the contrary we ought to look to the very cause of all evils, even our sins. So David, in many places, when he seeks from God a relaxation of evil, does not only say, “Lord, deliver me from mine enemies; Lord, restore to me my health; Lord, deliver me from death;” — he does not simply speak thus, but he earnestly flees to God and implores his mercy. And on the other hand, when God promises deliverance from punishment, he does not simply say, “I will restore you from exile or captivity, I will restore you to your own country;” but he says, “I will forgive you your sins.” For when the disease is removed, the symptoms also which accompany the disease disappear. So also it happens in this case, for when God shows that he is propitious to us, we are then freed from punishment, that is, what we have for a time suffered, or what awaited us, had not God spared us according to his infinite mercy and goodness. (62)
(62) The idea of this verse is rightly given in these words: the punishment for iniquity and sins would not be exacted, because God would pardon the remnant; hence they appeared not. The removal of punishment, the restoration from exile, would shew that iniquity and sins no longer existed, God having fully pardoned them, and thus obliterated them.
The iniquity of Israel was false worship, the worship of the calves, and the sins of Judah were especially idolatry and the rejection of God’s messages by his prophets. For these evils more particularly they were banished, and their exile proved a remedy for them, as they never afterwards fell into these sins. — Ed.
Fuente: Calvin’s Complete Commentary
(20) In those days, and in that time . . .The formula is that which in prophetic language points to the far-off times of the Christ. Their restoration to their earthly homes was but a small thing. That which was to the prophet the great blessing of the future was that it would bring with it the New Covenant of Jer. 31:31, pardon and peace, iniquity and sin remembered no more.
I will pardon them whom I reserve.The latter verb contains the root of the remnant which is so prominent in Isaiah (Isa. 1:9; Isa. 7:3), and expresses the same thought. The remnant, the reserved ones, shall be pardoned.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. I will pardon The supreme promise is reserved for the last. Not only shall the penalty be cancelled, but the sin itself shall be removed. The pain has ceased, indeed, but what is more and better, the disease is cured. Great as Israel’s sin is, it is not so great as God’s mercy. Deep as are the depths of evil, they are not so deep as God’s purposes of love.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 50:20. In those days, &c. That is, “I will be perfectly reconciled to them, as if they had never offended.” The Hebrew expresses the utter ceasing of any thing by seeking and not finding. Compare Psa 10:15; Psa 37:36. Isa 41:12.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1087
GODS MERCY TO HIS PEOPLE
Jer 50:20. 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.
THE promises of God in his word are said to be exceeding great and precious [Note: 2Pe 1:4.]: and, in truth, they are so great, that we are apt to feel a jealousy respecting them, as though they were not sufficiently guarded: they are apt to appear to us too free, too full, too unqualified, too fixed. Hence we would clog them with limitations and conditions: we would confine them to objects in whom should be found some antecedent worthiness, and suspend the performance of them upon the faithfulness of man. I mean not, by this observation, to say, that great caution is not to be used in the application of them to individual persons; for I well know, that men may easily deceive themselves respecting their own personal interest in them: but I mean to say, that Gods blessings are his own; that he has a right to confer them on whomsoever he will; and that he both does, and will, bestow them according to his own sovereign will and pleasure, without respect to any previous goodness in man, or any dependence on mans strength for the performance of conditions previously imposed upon him. See to whom the promise in my text is made. It is made to the Jewish people, in their present dispersion. For, if we suppose it to have been in part accomplished by the two tribes renouncing idolatry upon their return from Babylon, yet it can be only in part that it can have been fulfilled at that time; because it is evident that, since the return of the Jews from Babylon, their sins have been found, and visited too, in wrathful indignation, for many hundreds of years. At a period, however, that is fast approaching, Gods elect among them shall be restored to his favour, and be made partakers of everlasting felicity in his immediate presence.
In considering these words, I shall notice,
I.
The extent of Gods mercy to his chosen people
Gods people are constantly represented as a remnant
[Such they have been in all ages of the world; and at different periods they have been a very small remnant: but, whether more or less numerous, they are, as the Apostle calls them, a remnant according to the election of grace [Note: Rom 11:5.]. It is, in fact, for the sake of Gods elect that are yet unborn, that the wickedness of many who are now living is endured. God says, respecting many a corrupt and worthless plant, Destroy it not, for a blessing is in it [Note: Isa 1:9; Isa 65:8.].]
For them, however, God designs the richest mercy
[When he returns unto them in mercy, which, at his appointed period, he will do, he will vouchsafe to them blessings far beyond any that he conferred upon his people of old. To those who approached him with their sacrifices, he dispensed a pardon for some sins only, and that only till the time should come for a renewal of the same sacrifices: but to his remnant who believe in Christ, and seek acceptance through his all-atoning sacrifice, he imparts a full and perfect remission of all sin; so that, whatever iniquity they may have committed in their unconverted state, it shall be altogether and for ever cancelled: it shall be blotted out, even as a morning cloud, which passes over the earth, and is seen no more; and it shall be cast behind Gods back [Note: Isa 38:17.], never to be seen again; and into the very depths of the sea [Note: Mic 7:19.], from whence it shall never be recovered. In a word, he covenants with them to remember their sins no more; so that, whoever may search for them, they shall be found no more for ever [Note: Jer 31:31-34. with Heb 10:14-17.]. God will henceforth view them, not as they are in themselves, but as they are in Christ, without spot or blemish [Note: Eph 5:27.]. Clothed in his perfect righteousness, they are presented faultless before God, and they are so regarded by God himself to their exceeding joy [Note: Jude, ver. 24.].]
In further noticing this glorious promise, I must proceed to mark,
II.
The interest which the Jews have in it
We ought not to overlook this; which is, in fact, the direct object which God himself has in his view
[It is evidently spoken respecting the Jews: and though we do right in applying it to Gods elect people generally, we do exceeding wrong in overlooking those to whom it primarily belongs. We are ready to think that the conversion and salvation of the Jews is a subject in which we have no interest: and on this account, we almost grudge the mention of it in a Christian assembly. On the conversion of the Gentiles we are at liberty to expatiate: but a few words on the restoration of Gods ancient people will be deemed more than sufficient, unless the particular occasion demand for it a distinct and formal consideration. But we err exceedingly in this, and cast a veil over numberless prophecies, which, if duly explained, would open to us all the mysteries of Gods love, to the very end of time.]
As applied to the Jews, the promise should fill us with unutterable joy
[It is plain that it primarily belongs to them. And should it not be an occasion of joy to us to reflect, that amongst them God has a remnant, whom he has reserved for himself, and to whom the promise in my text will be fulfilled in its utmost extent? I call upon you, then, to contemplate this blessed event; and to hasten forward, by all possible means, the destined period. Even supposing that their national conversion were not near at hand, I should say, it is nearer than it was in the Apostles days; and that if he, at that distant period, laboured to the utmost to turn to the faith of Christ the remnant of Gods hidden ones among them, much more should we do it now: and therefore I commend to you this part of my subject, as deserving at all times the deepest attention [Note: If this be a Sermon for the Jews, it should here be shewn that the time then present was peculiarly proper for a fuller consideration of the subject.] ]
But that we may bring home the promise to ourselves, let us consider,
III.
The effect which the contemplation of it should produce on us
Have we any hope that we are of the number of Gods elect? Let the thought of his promised mercy fill us with,
1.
Humiliation
[Can we reflect a moment on the thought that our sins are thus blotted out, and not stand amazed at the riches of Gods sovereign grace? Truly, we should be altogether lost in wonder, love, and praise: and the more assured our hope is, that God has forgiven us, the more determined we should be never to forgive ourselves. We should go softly all our days, in the remembrance of our sins; and should lothe ourselves for our abominations, in proportion as we hope that God is pacified towards us [Note: Eze 16:63.].]
2.
Gratitude
[What bounds should there be to our thankfulness before God? Methinks our language day and night should be, What shall I render unto the Lord for all his benefits towards me? This, at all events, we should do: we should shew our indignation against sin, which is so hateful in his eyes; and take occasion from his mercies to devote ourselves to him in a way of holy and unreserved obedience [Note: Rom 12:1.].]
3.
Affiance
[St. Paul well says, If God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? The same conclusion would I draw from that perfect forgiveness which God vouchsafes to his believing people: Has he so blotted out our iniquities, and will he refuse us strength to resist and mortify sin in future? Has he rescued us thus from all the powers of darkness, and will he again suffer them to pluck us out of his hands? No: we may ask with confidence, Who shall lay any thing to the charge of Gods elect, or condemn so much as one of his believing people? In all that lie has done, in redeeming us from death, he has given us a pledge of what he will hereafter do; and never will he suffer any one to separate us from his love in Christ Jesus our Lord [Note: Rom 8:32-39.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jer 50:20 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.
Ver. 20. The iniquity of Jacob shall be sought for, and there shall be none. ] Because to the justified no sin is imputed. Nihil oblivisci solet praeter iniurias. He forgetteth nothing but injuries only, said Cicero of Caesar, flatteringly, say we of God truly. This to have known is to feed in those soul fatting pastures. Jer 50:19
For I will pardon them whom I reserve.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
In those: Jer 50:4, Jer 33:15
the iniquity: Jer 31:34, Num 23:21, Isa 11:1, Isa 11:2, Isa 43:25, Isa 44:22, Mic 7:19, Act 3:19, Act 3:26, Rom 8:33, Rom 8:34, Heb 8:10-12, Heb 10:17, Heb 10:18
and there: Psa 103:12, Rom 5:16, 2Pe 3:15
I will pardon: Jer 44:14, Isa 1:9, Mic 7:19, Rom 6:13, Rom 11:6, Rom 11:26, Rom 11:27
Reciprocal: Deu 9:27 – look not Jos 2:5 – the men went out 2Ki 5:18 – the Lord pardon Neh 1:9 – yet will I Psa 85:2 – forgiven Isa 33:24 – shall be forgiven Jer 3:18 – In Jer 22:7 – I Jer 29:14 – and I will turn Jer 33:8 – General Jer 33:12 – in all Jer 51:5 – Israel Lam 4:22 – The punishment of thine iniquity Eze 18:22 – his transgressions Eze 36:33 – wastes Mic 7:14 – in the midst Mic 7:18 – that Zec 3:9 – remove Joh 13:10 – but Heb 8:12 – General
Fuente: The Treasury of Scripture Knowledge
Jer 50:20. Iniquity of Israel . . . sought for . . , not be found is a prediction that Israel would be cured of the chief national evil of idolatry. For the historical fulfillment of this prediction see the quotation at Isa 1:25, volume 3 of this COMMENTARY.
Fuente: Combined Bible Commentary
When the Lord finally did this, all the remaining remnant of His people would be free from sin; no one would be able to find any sin in them even though they would carefully search for it. The reason for the absence of their sin would be that Yahweh had pardoned it. Yahweh’s pardon of Israel lies in the future (Jer 31:34).
"All this [i.e., the things predicted in Jer 50:17-20] will be realized in messianic times, as Jer 50:20 declares." [Note: Feinberg, "Jeremiah," p. 675. Harrison, Jeremiah and . . ., p. 185, agreed.]