TRV
Translation
King James Version
Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name,
Complete Jewish Bible
You display your grace to thousands but also repay the guilt of the fathers into the lap of their children who follow them. Great, powerful God, whose name is ADONAI-Tzva'ot,
Berean Standard Bible
You show loving devotion to thousands but lay the iniquity of the fathers into the laps of their children after them, O great and mighty God whose name is the LORD of Hosts,
American Standard Version
who showest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, Jehovah of hosts is his name;
World English Bible Messianic
who show loving kindness to thousands, and recompense the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, the LORD of Hosts is his name;
Geneva Bible (1599)
Thou shewest mercie vnto thousands, and recompensest the iniquitie of the fathers into the bosome of their children after them: O God the great and mightie, whose Name is ye Lord of hostes,
Young's Literal Translation
Doing kindness to thousands, and recompensing iniquity of fathers into the bosom of their sons after them; God, the great, the mighty, Jehovah of Hosts is His name,
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In the KJVVerse 19,750 of 31,102
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Commentary on Jeremiah 32 verses 16–25
16 ¶ Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
17 Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee:
18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name,
19 Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:
20 Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day;
21 And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror;
22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
23 And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them:
24 Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it.
25 And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.
We have here Jeremiah's prayer to God upon occasion of the discoveries God had made to him of his purposes concerning this nation, to pull it down, and in process of time to build it up again, which puzzled the prophet himself, who, though he delivered his messages faithfully, yet, in reflecting upon them, was greatly at a loss within himself how to reconcile them; in that perplexity he poured out his soul before God in prayer, and so gave himself ease. That which disturbed him was not the bad bargain he seemed to have made for himself in purchasing a field that he was likely to have no good of, but the case of his people, for whom he was still a kind and faithful intercessor, and he was willing to hope that, if God had so much mercy in store for them hereafter as he had promised, he would not proceed with so much severity against them now as he had threatened. Before Jeremiah went to prayer he delivered the deeds that concerned his new purchase to Baruch, which may intimate to us that when we are going to worship God we should get our minds as clear as may be from the cares and incumbrances of this world. Jeremiah was in prison, in distress, in the dark about the meaning of God's providences, and then he prays. Note, Prayer is a salve for every sore. Whatever is a burden to us, we may by prayer cast it upon the Lord and then be easy.
In this prayer, or meditation,
I. Jeremiah adores God and his infinite perfections, and gives him the glory due to his name as the Creator, upholder, and benefactor, of the whole creation, thereby owning his irresistible power, that he can do what he will, and his incontestable sovereignty, that he may do what he will, Jer 32:17-19. Note, When at any time we are perplexed about the particular methods and dispensations of Providence it is good for us to have recourse to our first principles, and to satisfy ourselves with the general doctrines of God's wisdom, power, and goodness. Let us consider, as Jeremiah does here, 1. That God is the fountain of all being, power, life, motion, and perfection: He made the heaven and the earth with his outstretched arm; and therefore who can control him? Who dares contend with him? 2. That with him nothing is impossible, no difficulty insuperable: Nothing is too hard for thee. When human skill and power are quite nonplussed, with God are strength and wisdom sufficient to master all the opposition. 3. That he is a God of boundless bottomless mercy; mercy is his darling attribute; it is his goodness that is his glory: "Thou not only art kind, but thou showest lovingkindness, not to a few, to here and there one, but to thousands, thousands of persons, thousands of generations." 4. That he is a God of impartial and inflexible justice. His reprieves are not pardons, but if in mercy he spares the parents, that they may be led to repentance, yet such a hatred has he to sin, and such a displeasure against sinners, that he recompenses their iniquity into the bosom of their children, and yet does them no wrong; so hateful is the unrighteousness of man, and so jealous of its own honour is the righteousness of God. 5. That he is a God of universal dominion and command: He is the great God, for he is the mighty God, and might among men makes them great. He is the Lord of hosts, of all hosts, that is his name, and he answers to his name, for all the hosts of heaven and earth, of men and angels, are at his beck. 6. That he contrives every thing for the best, and effects every thing as he contrived it: He is great in counsel, so vast are the reaches and so deep are the designs of his wisdom; and he is mighty in doing, according to the counsel of his will. Now such a God as this is not to be quarrelled with. His service is to be constantly adhered to and all his disposals cheerfully acquiesced in.
II. He acknowledges the universal cognizance God takes of all the actions of the children of men and the unerring judgment he passes upon them (Jer 32:19): Thy eyes are open upon all the sons of men, wherever they are, beholding the evil and the good, and upon all their ways, both the course they take and every step they take, not as an unconcerned spectator, but as an observing judge, to give every one according to his ways and according to his deserts, which are the fruit of his doings; for men shall find God as they are found of him.
III. He recounts the great things God had done for his people Israel formerly. 1. He brought them out of Egypt, that house of bondage, with signs and wonders, which remain, if not in the marks of them, yet in the memorials of them, even unto this day; for it would never be forgotten, not only in Israel, who were reminded of it every year by the ordinance of the passover, but among other men: all the neighbouring nations spoke of it, as that which redounded exceedingly to the glory of the God of Israel, and made him a name as at this day. This is repeated (Jer 32:21), that God brought them forth, not only with comforts and joys to them, but with glory to himself, with signs and wonders (witness the ten plagues), with a strong hand, too strong for the Egyptians themselves, and with a stretched-out arm, that reached Pharaoh, proud as he was, and with great terror to them and all about them. This seems to refer to Deu 4:34. 2. He brought them into Canaan, that good land, that land flowing with milk and honey. He swore to their fathers to give it them, and, because he would perform his oath, he did give it to the children (Jer 32:22) and they came in and possessed it. Jeremiah mentions this both as an aggravation of their sin and disobedience and also as a plea with God to work deliverance for them. Note, It is good for us often to reflect upon the great things that God did for his church formerly, especially in the first erecting of it, that work of wonder.
IV. He bewails the rebellions they had been guilty of against God, and the judgments God had brought upon them for these rebellions. It is a sad account he here gives of the ungrateful conduct of that people towards God. He had done every thing that he had promised to do (they had acknowledged it, Kg1 8:56), but they had done nothing of all that he commanded them to do (Jer 32:23); they made no conscience of any of his laws; they walked not in them, paid no respect to any of his calls by his prophets, for they obeyed not his voice. And therefore he owns that God was righteous in causing all this evil to come upon them. The city is besieged, is attacked by the sword without, is weakened and wasted by the famine and pestilence within, so that it is ready to fall into the hands of the Chaldeans that fight against it (Jer 32:24); it is given into their hands, Jer 32:25. Now, 1. He compares the present state of Jerusalem with the divine predictions, and finds that what God has spoken has come to pass. God had given them fair warning of it before; and, if they had regarded this, the ruin would have been prevented; but, if they will not do what God has commanded, they can expect no other than that he should do what he had threatened. 2. He commits the present state of Jerusalem to the divine consideration and compassion (Jer 32:24): Behold the mounts, or ramparts, or the engines which they make use of to batter the city and beat down the wall of it. And again, "Behold thou seest it, and takest cognizance of it. Is this the city that thou has chosen to put thy name there? And shall it be thus abandoned?" He neither complains of God for what he had done nor prescribes to God what he should do, but desires he would behold their case, and is pleased to think that he does behold it. Whatever trouble we are in, upon a personal or public account, we may comfort ourselves with this, that God sees it and sees how to remedy it.
V. He seems desirous to be let further into the meaning of the order God had now given him to purchase his kinsman's field (Jer 32:25): "Though the city is given into the hand of the Chaldeans, and no man is likely to enjoy what he has, yet thou hast said unto me, Buy thou the field." As soon as he understood that it was the mind of God he did it, and made no objections, was not disobedient to the heavenly vision; but, when he had done it, he desired better to understand why God had ordered him to do it, because the thing looked strange and unaccountable. Note, Though we are bound to follow God with an implicit obedience, yet we should endeavour that it may be more and more an intelligent obedience. We must never dispute God's statutes and judgments, but we may and must enquire, What mean these statutes and judgments? Deu 6:20.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–25. Public domain.
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TertullianAD 220
AGAINST PRAXEAS 10
Of course nothing is “too hard for the Lord.” But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for him to do it. We must not suppose, however, because he is able to do all things, that he has done what he has not done. But we must inquire whether he has really done it. God could, if he had liked, have furnished humankind with wings to fly with, just as he gave wings to kites. We must not, however, run to the conclusion that he did this because he was able to do it. He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that he did, simply because he was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified. In one sense there will be something difficult even for God—namely, that which he has not done—not because he could not but because he would not do it. For with God, to be willing is to be able and to be unwilling is to be unable; all that he has willed, however, he has both been able to accomplish and has displayed his ability.
JeromeAD 420
Commentary on Jeremiah
(Verse 16 and following) And I prayed to the Lord after I had delivered the book of possession to Baruch the son of Neriah, saying: Alas, alas, alas, O Lord God (or who you are, O Lord God). Behold, you have made the heaven and the earth with your great power, and with your outstretched (or exalted) arm nothing will be difficult (or impossible) for you (or according to the Septuagint, nothing is hidden from you). You show mercy to thousands and repay the iniquity of the fathers into the bosom of their children after them, O mighty, great, powerful (which is said in Hebrew) Gibbor (): The Lord of hosts (or of powers) is your name. Great in counsel and incomprehensible in thought. Whose eyes are open upon all the ways of the sons of Adam (or humans), to render to each according to his ways, and according to the fruit of his inventions (Vulgate: his). After the celebration of the lawful purchase of the field, and after the sentence of the Lord, in which he promised houses, fields, and vineyards to be possessed henceforth, the Prophet prays to the Lord and expresses the anguish of his heart with groans, saying: Alas, alas, alas, Lord God: for which the Septuagint translated, ὁ ὢν, that is, who is, Lord God, according to what is said to Moses: Go, speak to the people of Israel: The One who is, has sent me to you (Exod. III, 14). Not that there are no others; but it is one thing for the Creator to exist by His own beneficence, another for Him to exist by the eternity of His nature. He praises the Lord and proclaims the Creator through His creatures. First, with his voice, he extols His power, mercy, and justice towards all of mankind; then he turns to Israel and describes in a famous discourse the great things He has done for them. And after so many blessings, he says that they, being forgetful of His goodness, provoked His mercy to bitterness, so that the city was besieged, and before the enemy broke in, it was consumed by famine, sword, and plague. But he first put forward all these things so that he could subsequently present what seemed to be a reproach to the divine judgment. And you say to me, Lord God, buy a field for silver, and have witnesses, when the city has been given into the hands of the Chaldeans? This portion of the text contains the entirety of this passage. Now let us return to each point individually. You made heaven and earth in your great power. And John says of the Son: All things were made through him, and without him was not anything made that was made (John 1:3). For this is the strength of the Lord, as the Apostle confirms: Christ is the power of God and the wisdom of God (1 Cor. I, 24). And in your outstretched or lofty arm, both of which are indications of striking. But what is this arm, of which Isaiah speaks: And the arm of the Lord, to whom it is revealed (Isa. LIII, 1)? No word will be difficult for you. For what is impossible for men is possible for God; to whom nothing is hidden (Mic. XIX), according to the saying of the Psalmist: For the darkness shall not obscure you, and the night shall be as bright as day (Psalm CXXXVIII, 12). You show mercy to thousands; and you repay the iniquity of the fathers into the bosom of their children after them. The great mercy of the Creator, to extend his mercy to a thousand generations, and to show justice immediately in the next generation, which, however, is also mixed with mercy. For he does not immediately punish the wrongdoer, but waits for repentance, so that if the children imitate the vices of their parents, punishment is delayed for a long time. Most powerful, great, mighty, Lord of hosts, or virtue, is your name. These names indicate the power of the Creator. However, properly speaking, the name of God is Father, which is revealed in the Gospel when the Lord says: Father, I have revealed your name to mankind (John 17:6). Great in counsel. And anyone who presumes to insert themselves secretly into the Lord's affairs and judge his judgments. And incomprehensible in thought. The mind that cannot comprehend him, how can speech comprehend him? Whose eyes are open upon all the ways of the sons of Adam. Therefore, in vain does man think he can hide himself from God's knowledge. And this leads to the fact that in order to render to each according to their ways, and according to the fruit of their inventions, this indicates that sometimes, due to excessive patience, his judgments may seem unjust. This place the Apostle further explains to the Romans: Do you not know that the kindness of God is leading you to repentance? But because of your stubbornness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God (Rom. II, 4, 5). Therefore, the later the punishment of sinners, the more just it is: in the likeness of Pharaoh, who, after being warned by ten plagues, was not punished, and persisting in his hardness, was finally overwhelmed by the waves of the Red Sea (Exodus 14).
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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SUMMARY
Jeremiah 32:18 is a profound declaration embedded within Jeremiah's prayer during the devastating siege of Jerusalem, encapsulating the paradoxical yet harmonious nature of God's character: His boundless, covenantal lovingkindness extended through countless generations, and His perfect, unwavering justice in recompensing the iniquity of the fathers upon their children. This verse simultaneously extols God's magnificent attributes, identifying Him as "the Great, the Mighty God, the LORD of hosts," thereby affirming His supreme power, absolute sovereignty, and intrinsic faithfulness even amidst the tension of impending judgment and the promise of future restoration for His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 32:18 employs several powerful literary devices to convey its profound theological truths. Juxtaposition is central, presenting God's boundless lovingkindness and His righteous recompense of iniquity side-by-side. This creates a powerful tension that highlights the multifaceted and perfectly balanced nature of divine justice and mercy. This paradox is further emphasized by the hyperbole of "unto thousands," which underscores the immeasurable and expansive extent of God's grace and covenantal faithfulness. The strategic use of divine titles such as "the Great, the Mighty God, the LORD of hosts" serves as an apostrophe and appellation, elevating the tone to one of profound reverence, awe, and worship, reinforcing God's supreme authority and omnipotent power. Finally, the evocative phrase "into the bosom of their children" is a potent form of metonymy, where "bosom" represents the intimate, deep-seated, and often inherited impact or consequences of sin, signifying not just physical proximity but a profound generational influence that shapes character and destiny.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:18 presents a profound theological statement about the very character of God, revealing Him as simultaneously just and merciful. This tension is not a contradiction but a demonstration of His perfect righteousness and holiness. His lovingkindness (hesed) is not diminished by His justice, nor is His justice softened to condone sin. Instead, both attributes operate in perfect harmony, reflecting His holy and consistent nature. The generational impact of sin, while always acknowledging individual accountability, highlights the corporate dimension of covenant relationship and the pervasive, systemic nature of evil's consequences within a community. Yet, the emphasis on God's lovingkindness extending "unto thousands" provides a powerful counter-narrative of hope, assuring that His grace is always greater than human sin, offering a path to restoration through repentance and faith.
REFLECTION AND APPLICATION
Jeremiah 32:18 invites us into a deeper awe and reverent understanding of God's character. It challenges us to hold in tension His boundless mercy and His unwavering justice, recognizing that both are essential and perfectly integrated aspects of His divine nature. In a world that often seeks to compartmentalize or diminish one attribute for the sake of the other, this verse calls us to embrace the fullness of who God is. It reminds us that while our sins have real and often far-reaching consequences, extending beyond ourselves to influence future generations, God's lovingkindness is eternally available, extending through countless generations to those who seek Him. This profound truth should inspire both a holy fear that leads to genuine repentance and a profound, unwavering hope that fuels our faith. It also compels us to consider the legacy we are building, understanding that our choices—whether for good or ill—can profoundly impact not only ourselves but also those who follow us. We are therefore called to live in such a way that we contribute to a legacy of faith, righteousness, and obedience, trusting in God's ultimate plan for redemption and restoration.
Questions for Reflection
FAQ
Does Jeremiah 32:18 mean God punishes innocent children for their parents' sins?
Answer: No, this verse does not mean God punishes innocent children for the sins of their parents in a direct, individual sense. The Bible, particularly in passages like Deuteronomy 24:16 and Ezekiel 18, clearly teaches individual accountability for sin, stating that each person will die for their own sin. Instead, the phrase "recompensest the iniquity of the fathers into the bosom of their children" refers to the profound, often devastating, socio-spiritual consequences and patterns of sin that can ripple through generations. For example, a parent's idolatry or injustice might establish a spiritual environment, cultural norm, or systemic brokenness that leads subsequent generations to commit similar sins, thus incurring God's just judgment for their own actions. It highlights the pervasive nature of sin's effects and the corporate dimension of covenant relationship, where the choices of one generation can create a spiritual climate that influences those who follow, leading to inherited difficulties or inclinations towards sin, but not inherited guilt for another's sin.
What is the significance of God being called "the LORD of hosts"?
Answer: The title "the LORD of hosts" (Hebrew: Yahweh Sabaoth) is one of the most powerful and frequently used divine titles in the Old Testament. "LORD" (Yahweh) signifies God's covenant name, emphasizing His self-existence, faithfulness, and personal relationship with His people. "Hosts" (Sabaoth) refers to armies or multitudes, encompassing both heavenly armies (angels) and earthly forces (stars, nations). This title portrays God as the supreme commander, the divine warrior who controls all creation and all forces, both spiritual and physical. In the context of Jeremiah 32:18, amidst the dire siege of Jerusalem, it underscores God's absolute sovereignty and omnipotence, affirming His ability to execute His will—whether in judgment or in salvation—and His ultimate control over all historical events and the destiny of nations. It is a declaration of His unparalleled power, authority, and ability to deliver on His promises.
CHRIST-CENTERED FULFILLMENT
Jeremiah 32:18, with its profound declaration of God's simultaneous lovingkindness and justice, finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. The "lovingkindness unto thousands" is supremely manifested in God's sending His only Son, the Lamb of God who takes away the sin of the world, to redeem fallen humanity. Through Christ, God's steadfast love is poured out not just to a select few, but to all who believe, offering an eternal covenant of grace that transcends all generational curses and human failings (as powerfully declared in John 3:16). Furthermore, the "recompensest the iniquity of the fathers into the bosom of their children" is perfectly addressed at the cross. While the societal and spiritual consequences of sin still ripple through humanity, Christ bore the full recompense for all iniquity, breaking the power of inherited sin and its condemnation for those who are "in Him" (as triumphantly declared in Romans 8:1). He is the "Great, the Mighty God" (a title echoed in Isaiah 9:6), the very LORD of hosts, who perfectly embodies both divine justice, by satisfying the righteous demands of the law through His sacrifice, and divine lovingkindness, by offering forgiveness, reconciliation, and new life to all who turn to Him in faith. In Christ, the tension between God's judgment and His mercy is resolved, demonstrating that God can be both perfectly just and the gracious justifier of those who have faith in Jesus (see Romans 3:26).