Jeremiah 32:32

KJV

Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.

KJV (with Strong's)

Because of all the evil {H7451} of the children {H1121} of Israel {H3478} and of the children {H1121} of Judah {H3063}, which they have done {H6213} to provoke me to anger {H3707}, they, their kings {H4428}, their princes {H8269}, their priests {H3548}, and their prophets {H5030}, and the men {H376} of Judah {H3063}, and the inhabitants {H3427} of Jerusalem {H3389}.

Complete Jewish Bible

because of all the evil that the people of Isra'el and the people of Y'hudah have done in order to make me angry - they, their kings, their leaders, their cohanim, their prophets, the men of Y'hudah and the inhabitants of Yerushalayim.

Berean Standard Bible

because of all the evil the children of Israel and of Judah have done to provoke Me to anger—they, their kings, their officials, their priests and prophets, the men of Judah, and the residents of Jerusalem.

American Standard Version

because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.

Commentary

### SUMMARY
Jeremiah 32:32 serves as a profound indictment against the persistent and pervasive rebellion of both the Northern Kingdom of Israel and the Southern Kingdom of Judah. It meticulously details the widespread nature of their sin, implicating every stratum of society—from the highest leadership, including kings, princes, priests, and prophets, down to the common men and inhabitants of Jerusalem. This verse underscores that the impending divine judgment is not arbitrary but a righteous and direct consequence of generations of deliberate actions that provoked God's holy anger, revealing the depth of their covenant unfaithfulness.

### CONTEXT
* **Literary Context:** Jeremiah 32:32 is situated within a pivotal chapter that juxtaposes impending judgment with a profound promise of future restoration. The preceding verses (Jeremiah 32:1-15) describe Jeremiah's symbolic act of purchasing a field in Anathoth, even as Jerusalem is under Babylonian siege. This act, commanded by God, serves as a powerful sign of hope, signifying that "houses and fields and vineyards shall be possessed again in this land" ([Jeremiah 32:15](/jeremiah/32-15 "Jeremiah 32:15 - The Promise of Future Possession")). Following this symbolic act, Jeremiah expresses his perplexity to God (Jeremiah 32:16-25), acknowledging God's omnipotence and justice while questioning the timing of such a hopeful sign amidst severe judgment. God's response, beginning in [Jeremiah 32:26](/jeremiah/32-26 "Jeremiah 32:26 - God's Response to Jeremiah's Prayer"), reaffirms the certainty of the judgment due to Israel and Judah's sin, with verse 32 specifically articulating the comprehensive nature of their offense that necessitated such drastic divine action. The chapter then shifts back to promises of future gathering and renewal ([Jeremiah 32:37-44](/jeremiah/32-37 "Jeremiah 32:37-44 - God's Promise of Restoration")).
* **Historical & Cultural Context:** The historical setting of Jeremiah 32 is critical: Jerusalem is under siege by Nebuchadnezzar's Babylonian army, marking the final, desperate days of the Kingdom of Judah before its fall in 586 BC. This period was characterized by political instability, spiritual apostasy, and social injustice, despite repeated warnings from prophets like Jeremiah. Culturally, the people of Judah had largely abandoned the Mosaic covenant, engaging in widespread idolatry, child sacrifice, and social oppression, mirroring the sins that led to the Northern Kingdom of Israel's exile centuries earlier ([2 Kings 17:7-18](/2_kings/17-7 "2 Kings 17:7-18 - The Fall of Israel")). The mention of "kings, princes, priests, and prophets" highlights the breakdown of leadership across all societal sectors, indicating a systemic corruption that permeated the nation from top to bottom. Jerusalem, as the capital and religious center, was seen as the heart of the nation's spiritual life, making its inhabitants' complicity particularly poignant.
* **Key Themes:** Jeremiah 32:32 powerfully contributes to several overarching themes in the book of Jeremiah. Firstly, it emphasizes the theme of **Divine Justice and Judgment**, demonstrating that God's actions are not arbitrary but a righteous response to persistent and deliberate sin. The depth of the people's "evil" and their active "provoking" of God underscores the necessity of the impending exile as a just consequence. Secondly, the verse highlights **Corporate Responsibility and Pervasive Sin**, showing that sin was not confined to a few individuals but had infected every level of society, from the highest echelons of power to the common populace. This collective guilt explains the corporate nature of the judgment. Thirdly, it subtly reinforces the theme of **Covenant Faithfulness and Unfaithfulness**. The "evil" committed by Israel and Judah represents a profound breach of the covenant relationship God established with them, where obedience was linked to blessing and disobedience to curses, as outlined in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")). Despite this pervasive unfaithfulness, the broader context of Jeremiah 32 still holds out the promise of future **Restoration and Hope**, demonstrating God's ultimate faithfulness to His covenant promises, even through judgment ([Jeremiah 32:37-41](/jeremiah/32-37 "Jeremiah 32:37-41 - God's Promise to Gather and Restore")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **evil (Hebrew, _raʻ'_):** This word (H7451) denotes something bad or morally corrupt. It encompasses a wide range of negative connotations, including adversity, affliction, calamity, distress, harm, mischief, and wickedness. In Jeremiah 32:32, "evil" refers to the comprehensive moral and spiritual depravity of the children of Israel and Judah, signifying their departure from God's righteous standards and their engagement in practices contrary to the covenant. It is not merely misfortune but a deep-seated wickedness that permeated their actions and character.
* **provoke me to anger (Hebrew, _kaʻaç'_):** The root word (H3707) means "to trouble," and by implication, "to grieve, rage, or be indignant." When used in relation to God, it describes a righteous indignation and deep displeasure arising from being continually wronged, dishonored, or rebelled against. It is not an uncontrolled outburst but a just and holy response to persistent unfaithfulness and idolatry. The phrase "to provoke me to anger" emphasizes the intentionality and direct affront of their actions against God's character and will.
* **inhabitants (Hebrew, _yâshab'_):** This primitive root (H3427) primarily means "to sit down," but by implication, "to dwell" or "to remain." In the context of "inhabitants of Jerusalem," it refers to those who reside or are settled in the city. The inclusion of the "inhabitants" alongside kings, princes, priests, and prophets underscores the widespread nature of the sin, indicating that the corruption was not limited to leadership but extended to the general populace, making the entire community complicit in the national apostasy.

#### Verse Breakdown
* **"Because of all the evil of the children of Israel and of the children of Judah":** This opening clause establishes the fundamental reason for God's impending judgment. It attributes the coming calamity directly to the comprehensive moral and spiritual corruption ("evil") that characterized both the Northern Kingdom (Israel, long since exiled) and the Southern Kingdom (Judah, currently facing judgment). This highlights a long history of unfaithfulness spanning generations.
* **"which they have done to provoke me to anger":** This phrase clarifies the nature of their evil: it was active, deliberate, and directly offensive to God. Their actions were not accidental transgressions but intentional acts of rebellion that stirred God's righteous indignation. This emphasizes the relational aspect of their sin as a personal affront to their covenant Lord.
* **"they, their kings, their princes, their priests, and their prophets":** This detailed enumeration underscores the pervasive nature of the corruption. It explicitly names the various leadership strata within society, indicating that sin had permeated every level of authority—political (kings, princes) and religious (priests, prophets). This collective failure of leadership contributed significantly to the nation's spiritual decline.
* **"and the men of Judah, and the inhabitants of Jerusalem":** This final part of the enumeration extends the indictment beyond the leadership to include the general populace. "The men of Judah" refers to the people of the broader territory, while "the inhabitants of Jerusalem" specifically points to those living in the capital city, the heart of the nation's religious and political life. This comprehensive list demonstrates that the sin was deeply entrenched and widespread, affecting the entire collective body of the nation.

#### Literary Devices
Jeremiah 32:32 employs several powerful literary devices to convey its message. **Enumeration** is prominently used, as the verse meticulously lists various societal groups—"kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem." This exhaustive list serves to emphasize the **Pervasiveness** of sin, demonstrating that corruption was not isolated but had permeated every level of society, from the highest leadership to the common people. The repetition of "children of Israel and of the children of Judah" highlights the **Corporate Nature of Sin**, indicating a shared history of rebellion across both kingdoms. Furthermore, the phrase "to provoke me to anger" is an example of **Anthropomorphism**, attributing human emotion (anger) to God. This device makes God's response relatable and underscores the personal offense their actions caused Him, emphasizing His righteous indignation rather than a capricious outburst. The verse's stark clarity and directness also contribute to its **Didactic** purpose, serving as a clear explanation and warning regarding the consequences of widespread unfaithfulness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:32 profoundly articulates the theological principle of divine justice in response to human sin. It reveals that God's judgment is not arbitrary but a righteous and necessary consequence of persistent rebellion and covenant unfaithfulness. The comprehensive nature of the indictment, touching every societal stratum, underscores the concept of corporate responsibility, where the collective actions of a nation bring about collective consequences. This verse highlights that sin, particularly when it becomes systemic and pervasive, genuinely grieves and provokes a holy God, necessitating a divine response to uphold His justice and maintain the integrity of His covenant. It serves as a stark reminder that while God is patient, His patience has limits, and unrepentant sin will ultimately incur His just wrath.

* [Deuteronomy 28:15](/deuteronomy/28-15 "Deuteronomy 28:15 - Curses for Disobedience")
* [Isaiah 1:4](/isaiah/1-4 "Isaiah 1:4 - A Sinful Nation")
* [Romans 1:18](/romans/1-18 "Romans 1:18 - God's Wrath Against Ungodliness")

### REFLECTION AND APPLICATION
Jeremiah 32:32 stands as a timeless warning, urging us to examine the pervasive nature of sin, both individually and corporately. It challenges the notion that sin is a private matter, revealing its capacity to corrupt entire societies, from leadership to the common person. This verse compels us to recognize that our actions, especially those that defy God's revealed will, genuinely provoke His righteous anger. It calls for a deep introspection into the spiritual health of our communities, churches, and nations, asking whether we, like ancient Israel and Judah, are allowing unfaithfulness and injustice to fester. The comprehensive indictment serves as a sobering reminder that accountability extends to all, and that true repentance must begin with acknowledging the depth and breadth of our collective and individual failures before a holy God.

#### Questions for Reflection
* **In what ways might our contemporary society, or even our faith communities, exhibit the kind of pervasive sin described in Jeremiah 32:32, where corruption extends from leadership to the general populace?**
* **How does understanding God's "provoked anger" inform our view of His character, moving beyond a simplistic understanding of divine wrath to one of righteous indignation against unfaithfulness?**
* **What specific steps can individuals and communities take to foster a culture of accountability and repentance, rather than allowing sin to become entrenched and systemic?**

### FAQ
**Why does God specify "kings, princes, priests, and prophets" in this indictment?**

Answer: God specifies these groups to emphasize the comprehensive and systemic nature of the sin that had permeated Judah. Kings and princes represent the political leadership, responsible for justice and governance. Priests were the spiritual guides, responsible for teaching the Law and mediating worship. Prophets, though often God's messengers of truth, could also become corrupt or false. By naming each, God highlights that the corruption was not confined to one sector but had infected every level of authority and influence, from the top down. This demonstrates that the nation's spiritual and moral decay was a collective failure, not merely the fault of a few individuals, justifying the corporate judgment that was to fall upon all of Jerusalem and Judah.

**Does God's "anger" imply a loss of control or a vengeful nature?**

Answer: No, God's "anger" (Hebrew, _kaʻaç_) in this context does not imply a loss of control or a capricious, vengeful nature. Rather, it signifies His righteous indignation and deep displeasure at persistent and deliberate sin. It is a holy response to the violation of His covenant, His character, and His moral order. Unlike human anger, which can be irrational or sinful, God's anger is always just, controlled, and perfectly aligned with His holiness and justice. It reflects His commitment to upholding righteousness and His sorrow over His people's unfaithfulness. This divine emotion underscores the seriousness of their actions and the necessity of judgment as a corrective measure, ultimately aimed at restoration for those who repent, as seen in the broader context of [Jeremiah 32](/jeremiah/32 "Jeremiah 32 - Jeremiah's Symbolic Purchase and God's Promise of Restoration").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 32:32, with its stark portrayal of pervasive sin and divine judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "evil" that provoked God's anger, encompassing every level of society from leadership to the common person, represents the universal human condition of sin that necessitated a perfect sacrifice. While the people of Israel and Judah failed to keep the covenant, provoking God's wrath, Jesus perfectly fulfilled the Law and bore the full weight of that wrath on the cross. He became the ultimate "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). The corporate guilt detailed in Jeremiah 32:32, which led to national exile, is addressed by Christ's atoning work, offering a new covenant where individual and corporate sin can be forgiven and reconciliation with God achieved ([Hebrews 9:15](/hebrews/9-15 "Hebrews 9:15 - Christ, Mediator of the New Covenant")). Through His death and resurrection, Jesus inaugurated a new spiritual Israel, composed of all who believe, who are called to live in obedience and righteousness, thereby escaping the judgment due to sin and entering into the promise of eternal restoration and communion with God ([Romans 5:8-9](/romans/5-8 "Romans 5:8-9 - God's Love and Deliverance from Wrath")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 1:4

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

Isaiah 1:6

From the sole of the foot even unto the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.

Daniel 9:8

O Lord, to us [belongeth] confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.

Jeremiah 2:26

As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,

Ezra 9:7

Since the days of our fathers [have] we [been] in a great trespass unto this day; and for our iniquities have we, our kings, [and] our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as [it is] this day.

Isaiah 1:23

Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

Ezekiel 22:6

Behold, the princes of Israel, every one were in thee to their power to shed blood.