Jeremiah 31:29

Translation
King James Version
In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge.
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KJV (with Strong's)
In those days H3117 they shall say H559 no more, The fathers H1 have eaten H398 a sour grape H1155, and the children's H1121 teeth H8127 are set on edge H6949.
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Complete Jewish Bible
"When those days come they will no longer say, 'The fathers have eaten sour grapes, and the children's teeth are set on edge.'
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Berean Standard Bible
“In those days, it will no longer be said: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge.’
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American Standard Version
In those days they shall say no more, The fathers have eaten sour grapes, and the children’s teeth are set on edge.
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World English Bible Messianic
In those days they shall say no more, The fathers have eaten sour grapes, and the children’s teeth are set on edge.
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Geneva Bible (1599)
In those dayes shall they say no more, The fathers haue eaten a sowre grape, and the childrens teeth are set on edge.
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Young's Literal Translation
In those days they do not say any more: Fathers have eaten unripe fruit, And the sons' teeth are blunted.
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See also
Lamentations 5:7Ezekiel 18:2Ezekiel 18:3Jeremiah 31:30
In the KJVVerse 19,721 of 31,102

Study This Verse

SUMMARY

Jeremiah 31:29 stands as a profound declaration within the "Book of Consolation," signaling a radical shift in divine justice and individual accountability for the people of Israel. It explicitly refutes the long-held proverb, "The fathers have eaten a sour grape, and the children's teeth are set on edge," which had come to symbolize inherited guilt and suffering for ancestral sins. This verse heralds a new era under the promised new covenant, where each individual will be held responsible solely for their own actions and will experience a direct, personal relationship with God, free from the perceived burden of their forefathers' transgressions.

CONTEXT

  • Literary Context: Jeremiah 31:29 is strategically placed within the "Book of Consolation" (Jeremiah 30-33), a section of Jeremiah's prophecy that dramatically pivots from pronouncements of judgment to vibrant promises of restoration, hope, and renewal for both Israel and Judah following the Babylonian exile. This particular verse immediately precedes the foundational prophecy of the new covenant in Jeremiah 31:31-34, serving as a crucial theological bridge. By dismantling the old proverb about inherited guilt, the Lord prepares the ground for a covenant where the law is written on the heart, fostering individual obedience and a direct, personal knowledge of God, thereby rendering the old lament obsolete. The verse thus highlights the radical and transformative nature of the forthcoming covenant, emphasizing personal transformation and individual responsibility over corporate condemnation.
  • Historical & Cultural Context: The proverb "The fathers have eaten a sour grape, and the children's teeth are set on edge" was a common expression in ancient Israel, reflecting a deeply ingrained belief in corporate solidarity and inherited consequences. In a society where family and tribal identity were paramount, the idea that the sins of one generation could directly impact the suffering of subsequent generations was widely accepted. This concept is seen in various Old Testament texts, such as the second commandment's warning that God visits the iniquity of the fathers on the children to the third and fourth generation of those who hate Him (Exodus 20:5). However, during the period of national suffering and exile, this proverb became a lament, a way for the people to externalize blame for their plight, attributing their current distress to the sins of their ancestors rather than acknowledging their own culpability. Jeremiah's declaration directly confronts this fatalistic mindset, preparing the people for a future where individual responsibility would be paramount under a new divine administration.
  • Key Themes: This verse powerfully contributes to several key themes within Jeremiah and the broader biblical narrative. Firstly, it underscores Individual Responsibility, asserting that under the new dispensation, each person will be held accountable for their own deeds, directly challenging the notion of inherited guilt for personal sin. This theme is echoed and further developed in Ezekiel 18, particularly in Ezekiel 18:20, which explicitly states, "The soul who sins is the one who will die." Secondly, it highlights Divine Justice and Fairness, portraying God not as a capricious judge inflicting ancestral punishment, but as perfectly righteous, ensuring that judgment is meted out according to individual actions. Thirdly, the verse is intrinsically linked to the New Covenant, serving as a foundational truth that enables the radical promise of a direct, internal relationship with God where His law is written on the heart (Jeremiah 31:33). This internal transformation negates the need for the old proverb, as each person will know the Lord directly and be judged based on their own walk with Him. Finally, it offers a profound message of Hope and Restoration, signifying a fresh start for Israel, free from the perceived burden of ancestral sin, allowing a focus on personal obedience and a renewed relationship with God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • fathers (Hebrew, ʼâb', H1): This primitive word refers to a male parent, but also extends to ancestors, founders, or even a chief or patriarch. In the context of the proverb, it specifically denotes previous generations whose actions are believed to have consequences for their descendants. The use of "fathers" here emphasizes the generational link that the proverb posits, which the Lord is now declaring will be broken in terms of direct, inherited guilt.
  • sour grape (Hebrew, bôçer', H1155): Derived from the same root as beser (an immature grape), bôçer literally refers to an unripe, tart grape. This imagery is crucial to the proverb, as eating unripe grapes causes a puckering sensation in the mouth, metaphorically "setting the teeth on edge." It vividly symbolizes an unpleasant, bitter consequence or punishment, representing the sins committed by the previous generation.
  • set on edge (Hebrew, qâhâh', H6949): This primitive root means "to be dull" or "to be blunt." When applied to teeth, it describes the unpleasant, blunted, or sensitive sensation caused by eating something extremely acidic or sour. In the proverb, it represents the suffering or negative consequences experienced by the children due to the "sour grapes" (sins) of their fathers. The Lord's declaration that teeth will no longer be "set on edge" signifies the cessation of this perceived inherited suffering and the dawn of a new era of individual accountability.

Verse Breakdown

  • "In those days they shall say no more,": This opening phrase points to a specific future time, namely the era of the new covenant. The emphatic "no more" signifies a complete cessation not only of the proverb's utterance but, more profoundly, of the fatalistic mindset and the perceived reality of inherited guilt that it represents. It declares a radical and definitive shift in understanding divine justice and individual responsibility.
  • "The fathers have eaten a sour grape,": This clause presents the first half of the traditional proverb. It metaphorically describes the sins or transgressions committed by previous generations ("the fathers"). The "sour grape" represents the bitter or unpleasant nature of these sins, which were believed to have far-reaching negative effects, impacting subsequent generations with their spiritual and societal consequences.
  • "and the children's teeth are set on edge.": This second clause completes the proverb, illustrating the perceived consequence. The "children" (the current generation) are metaphorically suffering the unpleasant physical sensation of "teeth set on edge," symbolizing the inherited punishment or hardship resulting from their ancestors' "sour grapes" (sins). Jeremiah's prophecy declares that this perceived chain of inherited suffering, particularly in terms of personal spiritual condemnation, will be definitively broken under the new covenant.

Literary Devices

Jeremiah 31:29 is rich in Metaphor and Proverbial Language. The entire verse is built upon a well-known Proverb ("The fathers have eaten a sour grape, and the children's teeth are set on edge"), which serves as a concise, memorable expression of a perceived truth regarding inherited consequences. The imagery of "sour grapes" and "teeth set on edge" functions as a vivid Metaphor for sin and its unpleasant consequences. The sour grape represents the transgression itself, while the teeth set on edge symbolize the bitter suffering or punishment experienced by those affected. The Lord's declaration, "In those days they shall say no more," functions as a powerful Declarative Statement that directly refutes and nullifies the proverb's underlying premise for the future, signaling a radical shift in divine administration. This creates a powerful Contrast between the old understanding of corporate guilt and the new emphasis on individual accountability.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:29 stands as a pivotal theological statement, clarifying the nature of divine justice and individual accountability. While the Old Testament does present instances of corporate consequences for sin (e.g., the impact of Achan's sin on Israel in Joshua 7 or the generational curses for idolatry), this verse, alongside Ezekiel 18, emphasizes that ultimate personal guilt and eternal judgment are not transferable. God's justice is precise; each soul is responsible for its own choices and will be judged accordingly. This truth is foundational to the new covenant, where a direct, personal relationship with God is established, and salvation is contingent upon individual faith and obedience, not ancestral merit or demerit. It underscores God's perfect righteousness and His desire for a personal, heart-level transformation in His people, moving beyond a system of inherited blame to one of personal responsibility and direct communion.

REFLECTION AND APPLICATION

Jeremiah 31:29 offers profound spiritual liberation and a clear call to personal responsibility for believers today. It assures us that while we may experience the natural, societal, or even generational consequences of past actions (whether our own or those of our family line), our ultimate standing before God is determined by our individual response to Him. We are not eternally condemned or justified by the sins or righteousness of our ancestors. This truth frees us from the burden of inherited guilt, enabling us to approach God with personal repentance and faith, knowing that He judges us fairly based on our own walk. It underscores the preciousness of the new covenant, where a direct, intimate relationship with God is possible for every believer, empowering us to live lives of personal obedience and accountability, unburdened by the past and focused on a vibrant, present relationship with our Creator.

Questions for Reflection

  • In what ways might I be tempted to blame my circumstances or my heritage for my own spiritual struggles or failures?
  • How does the promise of individual accountability free me from a fatalistic view of my life or my relationship with God?
  • What practical steps can I take to embrace personal responsibility for my spiritual growth and obedience, rather than relying on or blaming others?
  • How does understanding this verse deepen my appreciation for the new covenant and my personal relationship with Jesus Christ?

FAQ

Does Jeremiah 31:29 contradict passages like Exodus 20:5, which speaks of God visiting the iniquity of the fathers on the children?

Answer: No, it does not contradict it, but rather clarifies and refines the understanding of divine justice. Passages like Exodus 20:5 primarily refer to the natural, societal, and spiritual consequences of corporate sin, particularly idolatry, which can indeed impact subsequent generations. For example, a nation's idolatry might lead to a cycle of moral decay, societal breakdown, or even divine judgment (like exile), which affects everyone, including the innocent. Jeremiah 31:29 and Ezekiel 18, however, focus on personal guilt and eternal judgment for individual sin. They declare that in the new covenant era, each person will be held accountable for their own transgressions and will not die for the sins of their parents. The consequences of corporate sin can ripple through generations, but individual salvation and condemnation are based on personal choices and responses to God.

Does this verse mean that there are no longer any consequences for corporate sin or the actions of a community?

Answer: Not entirely. While Jeremiah 31:29 emphasizes individual accountability for personal sin, it does not negate the reality of corporate responsibility or the natural consequences of collective actions. A nation's or community's choices still have collective ramifications, whether positive or negative. For instance, societal injustices or widespread moral decay will inevitably affect all within that society. However, the verse fundamentally shifts the focus from an inherited spiritual condemnation for personal sin to a direct, individual relationship with God where each person is judged on their own obedience and faith. It means that the spiritual burden of ancestral sin, in terms of personal condemnation before God, is removed under the new covenant, allowing for individual repentance and a fresh start. The natural and societal effects of past actions may still be present, but the spiritual principle of inherited guilt for personal sin is abolished, paving the way for personal redemption.

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:29 finds its ultimate and glorious fulfillment in Jesus Christ and the new covenant inaugurated through His atoning work. The old proverb about inherited guilt is silenced because Christ, as the Lamb of God who takes away the sin of the world, bore the full weight of humanity's sin—both individual and corporate—on the cross. He became the "sour grape" (the curse, the sin offering, the object of divine wrath) so that our "teeth" (our lives, our spiritual standing) would no longer be set on edge by the bitter consequences of sin. Through faith in Him, believers are no longer under the condemnation of inherited sin or even their own past transgressions, for there is now no condemnation for those who are in Christ Jesus. The promise of the new covenant, where God writes His law on our hearts (Jeremiah 31:33), is realized through the indwelling Holy Spirit, who empowers believers to live in personal obedience and a direct, intimate relationship with God. This divine transformation, made possible by Christ's perfect sacrifice and resurrection, ensures that each person stands before God based on their personal faith in Him, receiving His righteousness (2 Corinthians 5:21) and experiencing a new life free from the old burdens, truly fulfilling the promise that the proverb will be said "no more."

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Commentary on Jeremiah 31 verses 27–34

The prophet, having found his sleep sweet, made so by the revelations of divine grace, sets himself to sleep again, in hopes of further discoveries, and is not disappointed; for it is here further promised,

I. That the people of God shall become both numerous and prosperous. Israel and Judah shall be replenished both with men and cattle, as if they were sown with the seed of both, Jer 31:27. They shall increase and multiply like a field sown with corn; and this is the product of God's blessing (Jer 31:23), for whom God blessed, to them he said, Be fruitful. This should be a type of the wonderful increase of the gospel-church. God will build them, and plant them, Jer 31:28. He will watch over them to do them good; no opportunity shall be lost that may further their prosperity. Every thing for a long time had turned so much against them, and all occurrences did so transpire to ruin them, that it seemed as if God had watched over them to pluck up and to throw down; but now every thing that falls out shall happily fall in to strengthen and advance their interests. God will be as ready to comfort those that repent of their sins, and are humbled for them, as he is to punish those that continue in love with their sins, and are hardened in them.

II. That they shall be reckoned with no further for the sins of their fathers (Jer 31:29, Jer 31:30),: They shall say no more (they shall have no more occasion to say) that God visits the iniquity of the parents upon the children, which God had done in the captivity, for the sins of their ancestors came into the account against them, particularly those of Manasseh: this they had complained of as a hardship. Other scriptures justify God in this method of proceeding, and our Saviour tells the wicked Jews in his days that they should smart for their fathers' sins, because they persisted in them, Mat 23:35, Mat 23:36. But it is here promised that this severe dispensation with them should now be brought to an end, that God would proceed no further in his controversy with them for their fathers' sins, but remember for them his covenant with their fathers and do them good according to that covenant: They shall no more complain, as they have done, that the fathers have eaten sour grapes and the children's teeth are set on edge (which speaks something of an absurdity, and is an invidious reflection upon God's proceedings), but every one shall die for his own iniquity still; though God will cease to punish them in their national capacity, yet he will still reckon with particular persons that provoke him. Note, Public salvations will give no impunity, no security, to private sinners: still every man that eats the sour grapes shall have his teeth set on edge. Note, Those that eat forbidden fruit, how tempting soever it looks, will find it a sour grape, and it will set their teeth on edge; sooner or later they will feel from it and reflect upon it with bitterness. There is as direct a tendency in sin to make a man uneasy as there is in sour grapes to set the teeth on edge.

III. That God will renew his covenant with them, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Heb 8:8, Heb 8:9, etc.), where this whole passage is quoted as a summary of the covenant of grace made with believers in Jesus Christ. Observe, 1. Who the persons are with whom this covenant is made - with the house of Israel and Judah, with the gospel church, the Israel of God on which peace shall be (Gal 6:16), with the spiritual seed of believing Abraham and praying Jacob. Judah and Israel had been two separate kingdoms, but were united after their return, in the joint favours God bestowed upon them; so Jews and Gentiles were in the gospel church and covenant. 2. What is the nature of this covenant in general: it is a new covenant and not according to the covenant made with them when they came out of Egypt; not as if that made with them at Mount Sinai were a covenant of nature and innocency, such as was made with Adam in the day he was created; no, that was, for substance, a covenant of grace, but it was a dark dispensation of that covenant in comparison with this in gospel times. Sinners were saved by that covenant upon their repentance, and faith in a Messiah to come, whose blood, confirming that covenant, was typified by that of the legal sacrifices, Exo 24:7, Exo 24:8. Yet this may upon many accounts be called new, in comparison with that; the ordinances and promises are more spiritual and heavenly, and the discoveries much more clear. That covenant God made with them when he took them by the hand, as they had been blind, or lame, or weak, to lead them out of the land of Egypt, which covenant they broke. Observe, It was God that made this covenant, but it was the people that broke it; for our salvation is of God, but our sin and ruin are of ourselves. It was an aggravation of their breach of it that God was a husband to them, that he had espoused them to himself; it was a marriage-covenant that was between him and them, which they broke by idolatry, that spiritual adultery. It is a great aggravation of our treacherous departures from God that he has been a husband to us, a loving, tender, careful husband, faithful to us, and yet we false to him. 3. What are the particular articles of his covenant. They all contain spiritual blessings; not, "I will give them the land of Canaan and a numerous issue," but, "I will give them pardon, and peace, and grace, good heads and good hearts." He promises, (1.) That he will incline them to their duty; I will put my law in their inward part and write it in their heart; not, I will give them a new law (as Mr. Gataker well observes), for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit as formerly it was written in the tables of stone. God writes his law in the hearts of all believers, makes it ready and familiar to them, at hand when they have occasion to use it, as that which is written in the heart, Pro 3:3. He makes them in care to observe it, for that which we are solicitous about is said to lie near our hearts. He works in them a disposition to obedience, a conformity of thought and affection to the rules of the divine law, as that of the copy to the original. This is here promised, and ought to be prayed for, that our duty may be done conscientiously and with delight. (2.) That he will take them into relation to himself: I will be their God, a God all-sufficient to them, and they shall be my people, a loyal obedient people to me. God's being to us a God is the summary of all happiness; heaven itself is no more, Heb 11:16; Rev 21:3. Our being to him a people may be taken either as the condition on our part (those and those only shall have God to be to them a God that are truly willing to engage themselves to be to him a people) or as a further branch of the promise that God will by his grace make us his people, a willing people, in the day of his power; and, whoever are his people, it is his grace that makes them so. (3.) That there shall be an abundance of the knowledge of God among all sorts of people, and this will have an influence upon all good: for those that rightly know God's name will seek him, and serve him, and put their trust in him (Jer 31:34): All shall know me; all shall be welcome to the knowledge of God and shall have the means of that knowledge; his ways shall be known upon earth, whereas, for many ages, in Judah only was God known. Many more shall know God than did in the Old Testament times, which among the Gentiles were times of ignorance, the true God being to them an unknown God. The things of God shall in gospel times be made more plain and intelligible, and level to the capacities of the meanest, than they were while Moses had a veil upon his face. There shall be such a general knowledge of God that there shall not be so much need as had formerly been of teaching. Some take it as a hyperbolical expression (and the dulness of the Jews needed such expressions to awaken them), designed only to show that the knowledge of God in gospel times should vastly exceed that knowledge of him which they had under the law. Or perhaps it intimates that in gospel times there shall be such great plenty of public preaching, statedly and constantly, by men authorized and appointed to preach the word in season and out of season, much beyond what was under the law, that there shall be less need than there was then of fraternal teaching, by a neighbour and a brother. The priests preached but now and then, and in the temple, and to a few in comparison; but now all shall or may know God by frequenting the assemblies of Christians, wherein, through all parts of the church, the good knowledge of God shall be taught. Some give this sense of it (Mr. Gataker mentions it), That many shall have such clearness of understanding in the things of God that they may seem rather to have been taught by some immediate irradiation than by any means of instruction. In short, the things of God shall by the gospel of Christ be brought to a clearer light than ever (Ti2 1:10), and the people of God shall by the grace of Christ be brought to a clearer sight of those things than ever, Eph 1:17, Eph 1:18. (4.) That, in order to all these blessings, sin shall be pardoned. This is made the reason of all the rest: For I will forgive their iniquity, will not impute that to them, nor deal with them according to the desert of that, will forgive and forget: I will remember their sin no more. It is sin that keeps good things from us, that stops the current of God's favours; let sin betaken away by pardoning mercy, and the obstruction is removed, and divine grace runs down like a river, like a mighty stream.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–34. Public domain.
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Pacian of BarcelonaAD 391
LETTER 3:3.3
Will you be able to persuade anyone that, by receiving those who lapsed, the entire church has fallen? That the party of those who receive them back has become like someone who denies the faith because they admit penitents? But even if a congregation somehow has been too lenient, have other congregations who did not approve of their actions but rather followed convention and kept communion, also lost the name Christian? Hear the voice of Jeremiah! “In those days they shall not say, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’ But each one shall die for his own sin.”
JeromeAD 420
Commentary on Jeremiah
(Verse 27 and following) Behold, the days are coming, says the Lord, when I will sow the house of Israel and the house of Judah with the seed of men and the seed of animals. And as I have watched over them to uproot, demolish, scatter, and afflict, so I will watch over them to build and plant, says the Lord. In those days, they shall no longer say, 'The fathers ate sour grapes, and the children's teeth are set on edge,' but each one shall die for his own iniquity. Every person who eats a sour grape, their teeth will be stunned. The phrase 'domum et domum' or 'house and house', that is, the house of Israel and the house of Judah, is not found in the Septuagint, but only Israel and Judah, so it says: and I will sow Israel and Judah. And what he brought: we must understand that it refers to the seed of humans and animals, to rational and simple beings. And as it is said in the beginning of Jeremiah: Behold, I have set you this day over the nations and over the kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant; and I watched over them to do what I threatened, so, he says, I will now watch over them to build and to plant. For the cultivation of God, for the building up of God (1 Corinthians 3:9). All such promises are thought by the Jews and our Judaizers to be fulfilled in the thousand-year kingdom. But we, as the Apostle says, I planted, Apollos watered, but God gave the increase (Ibid., 6), and as the prophet Isaiah mentions that the Savior is the builder of walls and houses (Isaiah 58), we defend that these were spiritually fulfilled in the first coming of Christ, but only partially fulfilled: for now we see in a mirror, dimly, and we do not know as we ought to know (1 Corinthians 13). But when that which is perfect has come, then that which is in part will be done away with. Or certainly, we believe that in the second coming, when the Lord appears in His majesty and the fullness of the Gentiles has come in, all Israel will be saved, and not partially by individuals, but God will be all in all (Romans 11 and 1 Corinthians 15). And what is implied by: In those days they shall no longer say, the fathers have eaten sour grapes, and the children's teeth are set on edge, and so on, we have explained more fully in the explanations of Ezekiel, when we interpreted that passage: Son of man, what do you mean by these proverbs of the children of Israel, saying, the fathers have eaten sour grapes, and the children's teeth are set on edge. Thus says the Lord: 'As I live, if there is beyond this parable in Israel, for all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sins, it shall die' (Ezekiel 18:1-4). From this, we learn that it is not death that the Lord does, but sin. For the soul that sins, it shall die. And in this present place, it is said that Israel will by no means be condemned eternally for the sins of their fathers; but through their own merits and faith in Christ, they will be saved after many ages. And it should be noted that vices and sins are called sour grapes, so that the teeth of those who eat them are stunned, and they cannot taste its sweetness, of which it is said: Taste and see, for the Lord is sweet (Psalm 33:9). Whoever does not understand the Scriptures as the truth of the matter has eaten sour grapes. Hence all heretics who believe perverse things cannot eat the bread that comes down from heaven, but their teeth are stunned, not by the harshness of food, but by the vice of their teeth.
Theodoret of CyrusAD 458
ON JEREMIAH 7:31
It is similarly impossible, he says, for children to be called to account for ancestral sins, because I promise to children the greatest blessings even when their parents sin.
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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