Jeremiah 31:30

Translation
King James Version
But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
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KJV (with Strong's)
But every one H376 shall die H4191 for his own iniquity H5771: every man H120 that eateth H398 the sour grape H1155, his teeth H8127 shall be set on edge H6949.
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Complete Jewish Bible
Rather, each will die for his own sin; every one who eats sour grapes, his own teeth will be set on edge.
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Berean Standard Bible
Instead, each will die for his own iniquity. If anyone eats the sour grapes, his own teeth will be set on edge.
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American Standard Version
But every one shall die for his own iniquity: every man that eateth the sour grapes, his teeth shall be set on edge.
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World English Bible Messianic
But everyone shall die for his own iniquity: every man who eats the sour grapes, his teeth shall be set on edge.
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Geneva Bible (1599)
But euery one shall die for his owne iniquitie: euery man that eateth the sowre grape, his teeth shalbe set on edge.
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Young's Literal Translation
But--each for his own iniquity doth die, Every man who is eating the unripe fruit, Blunted are his teeth.
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See also
Ezekiel 18:20Isaiah 3:11Ezekiel 18:4Deuteronomy 24:16Galatians 6:5Ezekiel 3:18Ezekiel 3:19
In the KJVVerse 19,722 of 31,102

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SUMMARY

Jeremiah 31:30 marks a profound shift in the prophetic understanding of divine justice, moving away from a perceived principle of inherited guilt to a clear declaration of individual accountability. This verse directly refutes a common proverb of the time, asserting that in the coming era, each person will bear the consequences of their own actions and iniquity, vividly illustrated by the idiom of eating a sour grape and experiencing the immediate, unpleasant sensation of one's teeth being set on edge. This emphasis on personal responsibility serves as a foundational truth for the subsequent promise of the New Covenant, which centers on an individual, internal relationship with God.

CONTEXT

  • Literary Context: Jeremiah 31:30 is situated within the "Book of Comfort" (Jeremiah 30-33), a section of Jeremiah's prophecy that shifts from pronouncements of judgment to promises of restoration and hope for Israel and Judah. Specifically, it directly follows Jeremiah 31:29 which introduces the very proverb this verse refutes: "The fathers have eaten sour grapes, and the children's teeth are set on edge." This immediate literary juxtaposition highlights the divine correction being offered. The declaration of individual accountability in verse 30 then serves as a crucial theological prerequisite for the detailed description of the New Covenant in Jeremiah 31:31-34, where God's law is written on individual hearts, emphasizing a personal and internal relationship with God.
  • Historical & Cultural Context: The people of Judah, particularly those in Babylonian exile, were suffering immensely and often attributed their plight to the sins of their ancestors, encapsulating this sentiment in the popular proverb. This worldview, while acknowledging corporate sin and its consequences (which indeed led to the exile), fostered a sense of fatalism and externalized blame, hindering personal repentance. The proverb implied that the current generation was unjustly punished for the iniquities of previous ones, like King Manasseh's idolatry. Jeremiah 31:30, echoed by Ezekiel 18:2-4, directly challenges this cultural narrative. It proclaims that while corporate sin had led to national judgment, God's ultimate dealings would be based on individual moral standing, preparing the people for a future where personal righteousness and direct relationship with God would be paramount.
  • Key Themes: This verse powerfully contributes to several overarching themes within Jeremiah and the broader biblical narrative. Firstly, it underscores Individual Accountability, asserting that each person will be held responsible for their own choices and actions, refuting the notion of inherited guilt as a sole determinant of one's fate. Secondly, it highlights the precision of Divine Justice, demonstrating that God's judgment is not arbitrary but perfectly aligned with individual conduct. While corporate sin led to the exile, God's ultimate justice is personal and equitable. Thirdly, the vivid imagery emphasizes the Consequences of Sin, illustrating that personal transgression inevitably leads to personal, painful repercussions, much like the physical discomfort of eating a sour grape. Finally, this declaration serves as a crucial Foreshadowing of the New Covenant, laying the theological groundwork for a covenant relationship that is deeply personal, where God's law is internalized, and individuals personally know and obey Him, as promised in Jeremiah 31:33-34.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • iniquity (Hebrew, ʻâvôn', H5771): Meaning "perversity, i.e. (moral) evil; fault, iniquity, mischief, punishment (of iniquity), sin." This word encompasses not just a single act of wrongdoing but a state of moral crookedness or perversion. It highlights the inherent bent away from God's standard that leads to sinful acts, and importantly, can also refer to the punishment that results from such sin. The phrase "his own iniquity" emphasizes the personal nature of this moral failing and its associated consequences.
  • sour grape (Hebrew, bôçer', H1155): Meaning "an immature grape." This specific term refers to a grape that is unripe and therefore intensely acidic, causing a sharp, unpleasant sensation when eaten. Its use here is purely metaphorical, providing a vivid, relatable sensory image for the immediate and disagreeable consequences of one's own actions, distinct from the actions of others.
  • set on edge (Hebrew, qâhâh', H6949): Meaning "to be dull; be set on edge, be blunt." This verb describes the unpleasant, jarring sensation in one's teeth after eating something extremely sour or acidic. It perfectly captures the direct, personal, and uncomfortable experience of suffering the consequences of one's own "sour grapes" – one's own sin. The idiom conveys a direct cause-and-effect relationship between personal sin and personal suffering.

Verse Breakdown

  • "But every one shall die for his own iniquity:" This clause introduces a radical departure from the prevailing proverb and worldview. The conjunction "But" signals a strong contrast. It asserts a principle of absolute individual responsibility for sin and its ultimate consequence, death. "Every one" (H376, ʼîysh) and "his own iniquity" (H5771, ʻâvôn') underscore that the judgment is personal and directly linked to one's moral failing. The verb "shall die" (H4191, mûwth) signifies not only physical death but also the spiritual separation and judgment that sin brings.
  • "every man that eateth the sour grape, his teeth shall be set on edge." This second clause functions as a vivid, proverbial illustration of the principle stated in the first. "Every man" (H120, ʼâdâm) reinforces the universality of this individual accountability. The act of "eateth the sour grape" (H398, ʼâkal H1155, bôçer) is a metaphor for committing personal sin. The immediate, unpleasant physical sensation of "his teeth shall be set on edge" (H8127, shên H6949, qâhâh) graphically depicts the direct, personal, and inevitable consequences that follow one's own transgression. This imagery powerfully conveys that the pain and suffering experienced are a direct result of one's own choices, not those of ancestors.

Literary Devices

Jeremiah 31:30 employs several powerful literary devices to convey its transformative message. The primary device is Proverbial Correction, as the verse directly quotes and then immediately refutes a popular saying, "The fathers have eaten sour grapes, and the children's teeth are set on edge." This direct engagement with and overturning of a common belief emphasizes the radical nature of God's new declaration. Furthermore, the verse utilizes a vivid Idiom or Metaphor in the phrase "eateth the sour grape, his teeth shall be set on edge." This sensory imagery provides a visceral and relatable illustration of the direct cause-and-effect relationship between personal sin and its unpleasant consequences. The physical discomfort of teeth being "set on edge" serves as a powerful analogy for the spiritual and existential pain resulting from one's own iniquity. Lastly, there is a clear Antithesis at play, contrasting the old understanding of collective or inherited guilt with the new emphasis on individual accountability. This stark contrast highlights the profound shift in divine dealings and prepares the audience for the deeply personal nature of the promised New Covenant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:30 is a pivotal theological statement that refines and clarifies the nature of divine justice and human responsibility. While the Old Testament often speaks of corporate solidarity and the generational consequences of sin (e.g., the exile itself as a consequence of national apostasy), this verse, along with its parallel in Ezekiel, emphasizes that in the new era, God's ultimate dealings with individuals will be based on their personal choices. It does not negate the reality that sin can have far-reaching effects, but it definitively asserts that each person is ultimately accountable for their own moral standing before God. This emphasis on individual culpability and consequence is crucial for understanding the personal nature of repentance, faith, and salvation, laying the groundwork for a direct, unmediated relationship with the divine. It underscores God's perfect righteousness, ensuring that justice is meted out precisely and personally, rather than being solely a matter of inherited fate.

REFLECTION AND APPLICATION

Jeremiah 31:30 offers profound insights for personal reflection and practical application in the life of a believer. It challenges us to embrace full personal accountability for our choices, actions, and character, rather than seeking to blame circumstances, upbringing, or the failings of previous generations. This verse liberates us from the fatalistic notion that we are perpetually bound by the sins of others, assuring us that God's justice is precise, fair, and ultimately directed at the individual. It encourages a proactive stance toward one's spiritual life, recognizing that personal sin leads to personal consequences, and therefore, personal repentance and transformation are essential. This understanding fosters a deep sense of responsibility and empowers us to seek God's grace for our own iniquities, knowing that He deals with each of us individually. It also provides comfort, reminding us that we are not condemned for the "sour grapes" eaten by others, but rather are invited into a personal relationship with a just and merciful God under the New Covenant.

Questions for Reflection

  • In what areas of my life might I be prone to blaming others or past circumstances for my own struggles or failures, rather than taking personal responsibility?
  • How does the assurance of individual accountability, as declared in this verse, bring both a challenge and a comfort to my understanding of God's justice?
  • Considering the "sour grape" metaphor, what "sour grapes" might I be eating in my own life, and what are the immediate, personal consequences I am experiencing as a result?
  • How does the emphasis on individual responsibility in Jeremiah 31:30 prepare my heart to better understand and embrace the personal nature of the New Covenant?

FAQ

What was the proverb mentioned in Jeremiah 31:30, and why was it problematic?

Answer: The proverb was "The fathers have eaten sour grapes, and the children's teeth are set on edge." This saying, also found in Jeremiah 31:29 and Ezekiel 18:2, implied that the current generation was suffering unjustly for the sins of their ancestors. It was problematic because it fostered a sense of fatalism and allowed people to externalize blame, hindering personal repentance and a direct relationship with God. God's declaration in Jeremiah 31:30 directly refutes this, asserting that each individual would be accountable for their own iniquity.

How does this verse relate to the concept of "generational curses" or inherited sin?

Answer: Jeremiah 31:30 provides a crucial clarification regarding inherited sin. While the Bible acknowledges that the consequences of sin can indeed extend across generations (e.g., the exile was a consequence of centuries of national apostasy, as seen in Lamentations 5:7), this verse emphasizes that God's ultimate justice is personal. It refutes the idea that individuals are condemned solely for the sins of their ancestors, without any personal culpability. Instead, it asserts that each person will "die for his own iniquity." This does not deny the ripple effects of sin but stresses that when it comes to ultimate judgment and a personal relationship with God, individual accountability is paramount. The New Covenant, which follows this declaration, further solidifies this by offering personal forgiveness and transformation through faith in Christ.

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:30, with its powerful declaration of individual accountability for sin, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The verse asserts that "every one shall die for his own iniquity," establishing the just consequence of human sin. This truth sets the stage for the Gospel: humanity, indeed, eats the "sour grape" of sin and justly experiences the "teeth set on edge" of its painful consequences, culminating in spiritual death, as Romans 6:23 declares, "the wages of sin is death." However, Christ, the sinless Lamb of God, uniquely stepped into humanity's place. He did not eat His own "sour grape," for He knew no sin (2 Corinthians 5:21). Instead, He bore the "sour grapes" of our iniquity, experiencing the ultimate "teeth set on edge" on the cross, suffering the just punishment for our sins. Through His atoning sacrifice, the principle of "dying for one's own iniquity" is transformed for those who believe: while we deserve to die for our own, Christ died for us (Romans 5:8). This paves the way for the New Covenant, promised immediately after Jeremiah 31:30, where God's law is written on individual hearts, and personal forgiveness and a renewed relationship with God are made possible, not through inherited merit or demerit, but through individual faith in the one who bore the consequences for all (Hebrews 8:8-12).

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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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