Jeremiah 51:5 · Bible study
Jeremiah 51:5 Commentary: Not Forsaken Despite Guilt
Hebrew · 9 what the commentators say
Meaning in one sentence
Jeremiah 51:5 affirms God’s faithfulness: Israel and Judah are not abandoned.
Research Summary
- Meaning: God has not permanently rejected Israel or Judah; the exile is a temporary discipline, not a divorce.
- Key words: Alman (forsaken = widowed); asham (guilt/punishment); the ambiguity of “their land” (Israel? Chaldea?).
- Main debate: Does “their land” refer to Israel’s guilt (explaining the exile) or to Babylon’s guilt (justifying its destruction)?
- Theological theme: Covenant faithfulness persists through judgment; God’s commitment to His people outlasts their sin.
- Best use: A word of hope for those who wonder if their failures have disqualified them from God’s love.
Translation Comparison
BSB Berean Standard Bible 2020
For Israel and Judah have not been abandoned by their God, the LORD of Hosts, though their land is full of guilt before the Holy One of Israel.”
WEB World English Bible 2000
For Israel is not forsaken, nor Judah, by his God, by Yahweh of Armies; though their land is full of guilt against the Holy One of Israel.
KJV King James Version 1769
For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts; though their land was filled with sin against the Holy One of Israel.
ASV American Standard Version 1901
For Israel is not forsaken, nor Judah, of his God, of Jehovah of hosts; though their land is full of guilt against the Holy One of Israel.
YLT Young's Literal Translation 1898
For, not forsaken is Israel and Judah, By its God--by Jehovah of Hosts, For their land hath been full of guilt, Against the Holy One of Israel.
Darby Darby Bible 1890
For Israel is not forsaken, nor Judah of his God, of Jehovah of hosts; for their land is full of guilt against the Holy One of Israel.
Douay-Rheims Douay-Rheims Bible 1899
For Israel and Juda have not been forsaken by their God the Lord of hosts: but their land hath been filled with sin against the Holy One of Israel.
Translations in other languages (10 available)
Porque Israel y Judá no han enviudado de su Dios, Jehová de los ejércitos, aunque su tierra fué llena de pecado contra el Santo de Israel.
Porque Israel e Judá não foram abandonados por seu Deus, o SENHOR dos exércitos, ainda que sua terra foi cheia de pecado contra o Santo de Israel.
Car Israël et Juda ne sont point abandonnés de leur Dieu,
Denn Israel und Juda sollen nicht Witwen von ihrem Gott, dem HERRN Zebaoth, gelassen werden. Denn jener Land hat sich hoch verschuldet am Heiligen in Israel.
Want Israel of Juda zal niet in weduwschap gelaten worden van zijn God, van den HEERE der heirscharen (hoewel hunlieder land vol van schuld is), van den Heilige Israels.
Poiché Israele e Giuda non son vedovati del loro Dio, dell’Eterno degli eserciti; e il paese de’ Caldei è pieno di colpe contro il Santo d’Israele.
Bo nie jest opuszczony Izrael i Juda od Boga swego, od Pana zastępów, choć ziemia ich pełna jest przestępstwa przeciwko Świętemu Izraelskiemu.
Ибо не овдовел Израиль и Иуда от Бога Своего, Господа Саваофа; хотя земля их полна грехами пред Святым Израилевым.
以色列 和猶大 雖然 境內 充滿 違背以色列 聖者 的罪，卻沒有被他的 神─萬軍 之耶和華 丟棄。
For Israel has not been given up, or Judah, by his God, by the Lord of armies; for their land is full of sin against the Holy One of Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 51:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the core claim: God has not permanently rejected His people, even as they endure exile. The key Hebrew term alman (H0488) carries the image of being widowed or orphaned, a stark picture of abandonment. Calvin notes that the exile felt like a divorce, a temporary repudiation, yet this verse declares that Israel is not “widowed” forever. Gill adds that the covenant relationship still stands; God remains their husband and protector. Keil and Delitzsch agree that “not widowed” means God has not cast off His people so as to cease caring for them. The second clause, “though their land is full of guilt,” raises the question of whose land is meant. Most commentators (e.g., Matthew Henry, Clarke) read it as Israel’s land filled with sin, which explains the exile but does not revoke God’s faithfulness. Others (Gill, Keil & Delitzsch, Jamieson-Fausset-Brown) note that the conjunction can mean “for” rather than “though,” and that “their land” could refer to Chaldea, now filled with punishment for its sins against Israel. Either way, the verse’s main point holds: God’s covenant commitment outlasts human failure.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Traditional Jewish/Christian reading: Israel’s land is full of sin, yet God has not permanently abandoned them; the exile is a just but temporary punishment.
- Alternative reading (Grotius, Keil, Targum): ‘Their land’ refers to Chaldea, which is filled with punishment for its sins against the Holy One of Israel, justifying Babylon’s destruction.
- Marriage-metaphor reading (Calvin, Gill): Emphasizes the word ‘widowed’ as a deliberate allusion to the covenant marriage; the divorce is only apparent, not final.
What is clear: The core truth that God has not permanently rejected His covenant people, regardless of their guilt or the identity of the land.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'forsaken' | The term implies a temporary separation, not a final divorce. Commentators agree that God has not permanently abandoned Israel. | Some (Calvin, Gill) stress the marriage metaphor and see the exile as a disciplinary separation; others emphasize the legal covenant context without specifying future reconciliation details. |
| Identity of 'their land' | The Hebrew pronoun 'their' is ambiguous; translators must supply an antecedent. | Most English versions take it as Israel's land (KJV, WEB, ASV). Jewish commentators (Jarchi, Kimchi) and some modern scholars (Keil) read it as Chaldea's land. The choice changes whether the verse explains the punishment (Israel's guilt) or the reason for judgment (Babylon's guilt). |
| Meaning of 'guilt' (asham) | The word can denote either the sin itself or the punishment that follows from it. | Clarke prefers 'punishment' in this context; most others read 'sin'. The decision matters for how directly the verse addresses human wrongdoing versus God's response. |
| Duration of God's abandonment | All affirm God's enduring covenant faithfulness, but the exile was real and painful. | Calvin speaks of a 'temporary widowhood'; Gill says 'not totally and finally.' The precise nature of the period of seeming abandonment is described differently across traditions. |
| Audience of the oracle | The verse is part of a judgment speech against Babylon, intended to comfort Israel. | Some (Matthew Henry) emphasize Israel's guilt as the cause of exile; others (Keil) highlight Babylon's guilt as the reason for its destruction. The tension between God's justice toward Israel and toward Babylon is resolved differently. |
Historical & Cultural Context
Jeremiah 51:5 sits within the prophet’s long oracle against Babylon (chapters 50, 51). By this point in the narrative, Jerusalem has fallen, the temple is destroyed, and many Judeans are in exile. The surrounding verses describe Babylon as a “golden cup” that made the nations drunk (51:7) and call God’s people to flee from her (51:6). The verse serves as the theological anchor for the judgment: God will destroy Babylon because He has not abandoned Israel.
The word alman (“forsaken”) directly echoes the marriage metaphor used throughout the prophets. In Jeremiah 2:2, Israel was the beloved bride of her youth; in chapter 3, God speaks of giving her a certificate of divorce. But this verse asserts that the divorce was never final. The claim echoes Isaiah 50:1 and 54:4, 7, where God asks, “Where is your mother’s certificate of divorce?” and promises that the exile is only for a moment.
A key historical question is the identity of “their land.” The Hebrew text reads artzam (“their land”) without specifying Israel or Chaldea. Most English translations (“though their land”) take it as Israel’s land, consistent with the prophets’ frequent charges of guilt against Judah. But several Jewish commentators (Rashi, Kimchi, cited by Gill) and some Christian interpreters (Grotius, Keil) argue that the antecedent is Babylon: “for their land (the Chaldeans’) is full of guilt.” This reading fits the immediate context, where Babylon’s sins are the reason for judgment. The ambiguity adds depth: whether the guilt belongs to Israel or Babylon, the outcome is the same, God will act on behalf of His covenant people.
Textual Notes
The supplied sources note no significant textual variants for Jeremiah 51:5. The Hebrew text is stable across manuscripts. The main interpretive difficulty lies not in the wording but in the ambiguity of the pronoun “their” (their land) and the semantic range of asham (guilt or punishment). The Masoretic Text’s qere/kethiv system and the Targum (cited by Gill) show that ancient readers understood their land as Chaldea and asham as “punishment for sin.” This reading is reflected in the Targum’s paraphrase: “for their land is filled with (punishment for) the sins of murder.”
Reception History
This verse has been a source of comfort for exiled communities throughout Jewish and Christian history. The image of a faithful husband who does not permanently reject his bride echoes in the marriage metaphors of Hosea and Isaiah. Rabbinic tradition (Rashi, Kimchi) read “their land” as Babylon and found here a promise that God would judge the oppressor. Early Christian writers, such as Jerome, connected the verse to the perseverance of the church through persecution. During the Reformation, Calvin used it to argue that God’s covenant discipline is never final. In hymns and worship, the phrase “not forsaken” has been echoed in songs of assurance, reminding believers that even when consequences linger, God’s commitment does not waver.
Preaching This Verse
Three-point outline
- God does not abandon His people permanently. Even when discipline feels like rejection, the covenant stands. The word “forsaken” (widowed) assures us that the relationship is not finished.
- Guilt and grace coexist in God’s plan. The land is full of guilt, yet God still calls Israel “not forsaken.” Judgment is real, but it serves restoration, not final expulsion.
- God’s faithfulness motivates action against evil. Because Israel is not abandoned, God will judge Babylon. The same covenant loyalty that holds His people also holds their enemies accountable.
Five-point outline
- Assertion: Israel and Judah are not widowed from their God (vv.5a).
- Ground: The relationship is covenantal, Yahweh of Armies is their God.
- Concession: Their land is full of guilt or punishment.
- Interpretive fork: Is “their land” Israel’s or Chaldea’s? Both readings teach the same truth: God sees the full picture.
- Implication: Don’t judge by present appearances. The exile is not the final word.
Illustration hooks
- A marriage under strain: A couple separates for a season, but neither files for divorce. The ring still means something; the vows are still valid. That is Israel’s status with God during the exile.
- A child in time-out: A parent sends a child to their room, but the child is still part of the family, not abandoned, only disciplined. The exile served a similar purpose.
- A patient in surgery: The pain of the procedure does not mean the surgeon has given up. It means the surgeon is working to heal.
Questions your congregation is asking
- When I go through hard times, how do I know God hasn’t given up on me?
- Does God still love me even when my life is full of things that displease Him?
- How can God use the sins of others (like Babylon’s) to accomplish good for His people?
Leading a Discussion
This verse sits in the middle of God’s judgment on Babylon, but it offers a quiet hope: Israel is not forsaken. The group should explore how God can affirm faithfulness while also acknowledging guilt. The discussion moves from observation (what the text says) to interpretation (what it means) to application (what it demands of us).
Discussion questions
- Read Jeremiah 51:5 together in at least two translations. What words or phrases stand out to you?
- The Hebrew word for “forsaken” literally means “widowed.” Why would the prophet use that image? How does it deepen the meaning?
- Some commentators think “their land” refers to Israel; others say it refers to Babylon. How does each reading change the feel of the verse? Does it matter which one is right?
- Why does God declare that Israel is “not forsaken” right in the middle of a judgment oracle against Babylon? What does that tell you about God’s priorities?
- How does this verse connect with Isaiah 49:14, 15, where God says He will not forget His people?
- Can you think of a time when you felt “forsaken” by God? How does this verse speak into that experience?
- If God stays faithful even when “the land is full of guilt,” how should that shape the way we treat others who have failed?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 12:22 | For Yahweh will not forsake his people for his great name’s sake, because it has pleased Yahweh to make you a people for himself. |
| I Kings 6:13 | I will dwell among the children of Israel, and will not forsake my people Israel.” |
| II Kings 21:16 | Moreover Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another; in addition to his sin with which he made Judah to sin, in doing that which was evil in Yahweh’s sight. |
| Ezra 9:9 | For we are bondservants; yet our God has not forsaken us in our bondage, but has extended loving kindness to us in the sight of the kings of Persia, to revive us, to set up the house of our God, and to repair its ruins, and to give us a wall in Judah and in Jerusalem. |
| Psalms 94:14 | For Yahweh won’t reject his people, neither will he forsake his inheritance. |
| Isaiah 44:21 | Remember these things, Jacob and Israel, for you are my servant. I have formed you. You are my servant. Israel, you will not be forgotten by me. |
| Isaiah 49:14 | But Zion said, “Yahweh has forsaken me, and the Lord has forgotten me.” |
| Isaiah 49:15 | “Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, these may forget, yet I will not forget you! |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke makes a specific lexical point: the Hebrew word asham, usually translated "sin," here means "punishment." He sees God's continuing provision of prophets as proof that Israel was never fully forsaken, and that even during deserved punishment God's mercy was at work, now culminating in restoration.
Calvin's Commentaries Reformed 1564
Calvin explains that Israel's exile felt like being widowed, but the separation was only temporary, not a final divorce. God's covenant bond as husband to His people remains intact, and He will restore them to their former honor as His wife. The chastisement served a purpose, but reconciliation is certain.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes a grammatical oddity: "forsaken" is masculine here, even though Israel is usually pictured as the wife and God the husband. He also suggests that "their land" may actually refer to Chaldaea rather than Israel, and that a rearrangement of the verse parts clarifies the meaning.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that even though Israel and Judah filled their land with sin against God, He has not abandoned them like a widow or separated Himself from them. The point is God's enduring commitment to His people despite their grievous disobedience.
Gill's Exposition of the Bible Baptist 1748
Gill insists that Israel and Judah were never finally forsaken by God, despite their captivity. The marriage bond and parent-child relation remained intact. He reads the land filled with sin as referring to the Chaldeans' land, filled with punishment from the Holy One of Israel because of their crimes against His people.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that the Hebrew word normally rendered "though" should instead be read as "for" or "and therefore." This changes the meaning: the Chaldeans' land was filled with the penalty for their own sin, not that Israel's sin led to their own perpetual forsaking.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch see two distinct reasons for Babylon's certain destruction: God's unbroken commitment to Israel, whom Babylon holds captive, and Babylon's own heavy guilt against the Holy One of Israel. Babylon was God's golden cup of wrath, but now falls suddenly and beyond repair. No attempt to heal it succeeds.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees God's judgment on Babylon as the answer to two questions that troubled God's people: is God still with Israel? and will Babylon's wickedness go unpunished? For him, the destroying wind and fanners are instruments of divine justice, proving that God has neither deserted His own nor overlooked the temple's desecration.