Add parallel Print Page Options

31 Since the Lord, your God, is a merciful God, he will not abandon or destroy you, nor forget the covenant with your ancestors that he swore to them.(A)

Read full chapter

[a]you shall not bow down before them or serve them. For I, the Lord, your God, am a jealous[b] God, bringing punishment for their parents’ wickedness on the children of those who hate me, down to the third and fourth generation, 10 but showing love down to the thousandth generation of those who love me and keep my commandments.

Read full chapter

Footnotes

  1. 5:9–10 Israel is confronted with a choice, to “love” or to “hate” the Lord, and with the consequences of each choice. “Wickedness” works destruction not only on those who do it but also down the generations, in a sort of ripple effect. Yet, if Israel keeps the commandments, they will experience the Lord’s hesed (“love”) down to the thousandth generation. Thus the Lord’s merciful love is disproportionate to the evil results of iniquity (“down to the third and fourth generation”). To the thousandth generation: lit., “to thousands”; cf. 7:9.
  2. 5:9 Jealous: see note on 4:24.

Individual Responsibility. 16 Parents shall not be put to death for their children, nor shall children be put to death for their parents; only for one’s own crime shall a person be put to death.(A)

Read full chapter

you shall not bow down before them or serve them.(A) For I, the Lord, your God, am a jealous God, inflicting punishment for their ancestors’ wickedness on the children of those who hate me, down to the third and fourth generation[a]; but showing love down to the thousandth generation of those who love me and keep my commandments.

Read full chapter

Footnotes

  1. 20:5 Jealous: demanding exclusive allegiance. Inflicting punishment…the third and fourth generation: the intended emphasis is on God’s mercy by the contrast between punishment and mercy (“to the thousandth generation”—v. 6). Other Old Testament texts repudiate the idea of punishment devolving on later generations (cf. Dt 24:16; Jer 31:29–30; Ez 18:2–4). Yet it is known that later generations may suffer the punishing effects of sins of earlier generations, but not the guilt.

So the Lord passed before him and proclaimed: The Lord, the Lord, a God gracious and merciful, slow to anger and abounding in love and fidelity,[a] continuing his love for a thousand generations, and forgiving wickedness, rebellion, and sin; yet not declaring the guilty guiltless, but bringing punishment for their parents’ wickedness on children and children’s children to the third and fourth generation!(A)

Read full chapter

Footnotes

  1. 34:6 Gracious…fidelity: this succinct poetic description of God is an often-repeated statement of belief (see Nm 14:18; Ps 103:8; 145:8; Jl 2:13; Jon 4:2). All the terms describe God’s relationship to the covenant people.

18 (A)‘The Lord is slow to anger and abounding in kindness, forgiving iniquity and rebellion; yet certainly not declaring the guilty guiltless, but punishing children to the third and fourth generation for their parents’ iniquity.’

Read full chapter

29 In those days they shall no longer say,

“The parents ate unripe grapes,(A)
    and the children’s teeth are set on edge,”[a]

30 but all shall die because of their own iniquity: the teeth of anyone who eats unripe grapes shall be set on edge.

The New Covenant.[b]

Read full chapter

Footnotes

  1. 31:29 “The parents…on edge”: Jeremiah’s opponents use this proverb to complain that they are being punished for sins of their ancestors. Jeremiah, however, insists that the Lord knows the depth of their wickedness and holds them accountable for their actions.
  2. 31:31–34 The new covenant is an occasional prophetic theme, beginning with Hosea. According to Jeremiah, (a) it lasts forever; (b) its law (torah) is written in human hearts; (c) it gives everyone true knowledge of God, making additional instruction (torah) unnecessary. The Dead Sea Scroll community claimed they were partners in a “new covenant.” The New Testament presents the death and resurrection of Jesus of Nazareth as inaugurating a new covenant open to anyone who professes faith in Jesus the Christ. Cf. Lk 22:20; 1 Cor 11:25; Hb 8:8–12. Know the Lord: cf. note on 22:15–16.

18 You continue your kindness through a thousand generations; but you repay the ancestors’ guilt upon their children who follow them. Great and mighty God, whose name is Lord of hosts,(A) 19 great in counsel, mighty in deed, whose eyes are fixed on all the ways of mortals, giving to all according to their ways, according to the fruit of their deeds:(B)

Read full chapter

Chapter 18

Personal Responsibility. The word of the Lord came to me: Son of man, what is the meaning of this proverb you recite in the land of Israel:

“Parents eat sour grapes,(A)
    but the children’s teeth are set on edge”?[a]

As I live—oracle of the Lord God: I swear that none of you will ever repeat this proverb in Israel. For all life is mine: the life of the parent is like the life of the child, both are mine. Only the one who sins shall die!

If a man is just—if he does what is right, if he does not eat on the mountains,[b] or raise his eyes to the idols of the house of Israel; if he does not defile a neighbor’s wife, or have relations with a woman during her period;(B) (C)if he oppresses no one, gives back the pledge received for a debt, commits no robbery; gives food to the hungry and clothes the naked; if he does not lend at interest or exact usury; if he refrains from evildoing and makes a fair judgment between two opponents;(D) if he walks by my statutes and is careful to observe my ordinances, that man is just—he shall surely live—oracle of the Lord God.(E)

10 But if he begets a son who is violent and commits murder, or does any of these things,(F) 11 even though the father does none of them—a son who eats on the mountains, defiles the wife of his neighbor, 12 oppresses the poor and needy, commits robbery, does not give back a pledge, raises his eyes to idols, does abominable things, 13 lends at interest and exacts usury—this son certainly shall not live. Because he practiced all these abominations, he shall surely be put to death; his own blood shall be on him.(G)

14 But, in turn, if he begets a son who sees all the sins his father commits, yet fears and does not imitate him— 15 a son who does not eat on the mountains, or raise his eyes to the idols of the house of Israel, or defile a neighbor’s wife; 16 who does not oppress anyone, or exact a pledge, or commit robbery; who gives his food to the hungry and clothes the naked;(H) 17 who refrains from evildoing, accepts no interest or usury, but keeps my ordinances and walks in my statutes—this one shall not die for the sins of his father. He shall surely live! 18 Only the father, since he committed extortion and robbed his brother, and did what was not good among his people—he will die because of his sin! 19 You ask: “Why is not the son charged with the guilt of his father?” Because the son has done what is just and right and has been careful to observe all my statutes—he shall surely live! 20 (I)Only the one who sins shall die. The son shall not be charged with the guilt of his father, nor shall the father be charged with the guilt of his son. Justice belongs to the just, and wickedness to the wicked.

21 But if the wicked man turns away from all the sins he has committed, if he keeps all my statutes and does what is just and right, he shall surely live. He shall not die! 22 None of the crimes he has committed shall be remembered against him; he shall live because of the justice he has shown. 23 (J)Do I find pleasure in the death of the wicked—oracle of the Lord God? Do I not rejoice when they turn from their evil way and live?

24 And if the just turn from justice and do evil, like all the abominations the wicked do, can they do this evil and still live? None of the justice they did shall be remembered, because they acted treacherously and committed these sins; because of this, they shall die.(K)

Read full chapter

Footnotes

  1. 18:2 Parents…on edge: a proverb the people quoted to complain that they were being punished for their ancestors’ sins; cf. Jer 31:29.
  2. 18:6 Eat on the mountains: take part in meals after sacrifice at the high places.

Chapter 9

The Man Born Blind. [a]As he passed by he saw a man blind from birth.(A) [b]His disciples asked him,(B) “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him.(C)

Read full chapter

Footnotes

  1. 9:1–10:21 Sabbath healing of the man born blind. This sixth sign is introduced to illustrate the saying, “I am the light of the world” (Jn 8:12; 9:5). The narrative of conflict about Jesus contrasts Jesus (light) with the Jews (blindness, Jn 9:39–41). The theme of water is reintroduced in the reference to the pool of Siloam. Ironically, Jesus is being judged by the Jews, yet the Jews are judged by the Light of the world; cf. Jn 3:19–21.
  2. 9:2 See note on Jn 5:14, and Ex 20:5, that parents’ sins were visited upon their children. Jesus denies such a cause and emphasizes the purpose: the infirmity was providential.