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He now adds, Thou shewest mercy to thousands, and repayest the iniquity of the fathers to the bosom of their children Here the Prophet acknowledges God’s judgments to be right, though the reason for them escapes human minds. Both these things were necessary, that is, that Jeremiah should set before himself the awful power of God, and that he should also regard God’s judgments as right, though men often think otherwise. For God has hidden reasons for his judgments; and so it happens, that various thoughts disturb us, and every one is disposed to set himself up against God. Hence the Prophet, after having spoken of the immeasurable power of God, now declares also that he is a just judge of the world; and he again restrains himself by another bridle, lest he should pronounce a judgment on God’s works according to his own perceptions.

Thou, he says, shewest mercy to thousands This is taken from the Law of Moses, (Exodus 20:6) for the Prophets often borrowed their chief sentences from Moses, of whom they were the interpreters. Since God then under the Law declared that he is merciful to thousand generations, though it appears unnaccountable to us, yet nothing remains for us to do, but to learn reverently to receive what we cannot comprehend. The Prophet then here confesses that the method which God adopts as to his mercy is hid from the human mind. But the latter clause seems, however, less reasonable, — that God should repay the iniquity of fathers to their children Shortly before we saw that this was set forth as an impious blasphemy, (Jeremiah 31:29) when they said that their fathers had eaten sour grapes, and that their children’s teeth were set on edge; for it is always true that the soul that sinneth, it shall die. (Ezekiel 18:2, 20; Deuteronomy 24:16) But if God repays the iniquity of fathers to their children, he punishes the innocent, and transfers to children what he ought to have rendered to their fathers. But the Prophet, regarding it a wicked thing to contradict what God had spoken by Moses, adores here this mystery, and thus brings himself to humility and meekness, so that he might not break forth into extremes when speaking of the hidden works of God.

We must at the same time briefly observe, that the innocent are not punished when God includes children with their fathers, and casts the iniquity of fathers into the bosom of their children, for he does not refer to the innocent and the righteous, but to the wicked. Some, when they saw that this truth militated against the common feelings of mankind, have laid hold of an evasion, that is, that God by a temporal punishment renders to children what their fathers had deserved. But God speaks without exception, that he repays to the bosom of children the reward due to their fathers. But how ought this to be understood? It is a part of this punishment, that God withholds from them his Spirit. When, therefore, his purpose is to punish the vices of fathers in their posterity, he withholds from their posterity the light and grace of his Spirit. It cannot then be but that they will ever accumulate evils on evils, and thus they are entangled in the guilt of their fathers. God then proceeds by degrees in the work of punishing sins; for when it is his purpose to forgive the son the punishment which he together with his father has deserved, he draws him to himself by his Spirit, so that he is freed from punishment; but if his purpose is to execute vengeance on sons and grandsons, he withholds from them, as I have already said, the gift of the Spirit, so that they do nothing but provoke his wrath more and more, and thus they become involved in the same guilt with their fathers; hence fathers and children receive in common the same punishment.

This indeed seems not at the first view to be just and right; but let us remember that God’s judgments are hid from us, and for this reason, — that we may cultivate meekness and humility and learn to be soberly wise, and so confess God to be a just judge as to know that our minds cannot penetrate into this deep abyss. But still the solution given seems plain enough, that is, that God never punishes the innocent. For when he visits the sins of fathers on their children, a part of that punishment is, as I have already stated, that he withholds from the children the light of his Spirit; being blind, they ever run headlong to their own ruin, and thus by the continual commission of new sins they provoke God’s vengeance against themselves. When therefore God renders to them the reward due to their fathers, he punishes them at the same time for what they themselves have deserved; nor have they any reason to complain, because they have been guilty in common with their fathers: there is, therefore, nothing strange that they share with them in their punishment. But it, however, depends on the hidden mercy of God, that. he favors some with pardon, and thus delivers them from ruin, while he forsakes others; and as they are wicked, they deserve all the punishment he inflicts on them: Thou, then, repayest into the bosom of their sons after them, that is, after their death.

He afterwards exclaims, God, strong and mighty! Jehovah of hosts is his name He again declares the greatness of God’s power, that he might restrain himself, and not rashly undertake any new inquiry, as the ease is with curious men, who indulge themselves in speculations, and thus summon God as it were to an account, as though there could be appointed a tribunal before which he might be found guilty. As then the insolence and arrogance of human nature are so great, the Prophet here sets barriers around himself, so that he might keep within the bounds of humility and soberness.

He afterwards changes the person, which is a proof of vehemence and ardor; for it is, as we have seen, a prayer. He does not now address God directly, but says, Jehovah of hosts is his name, speaking in the third person. ⁶⁵⁶⁵     The change of person seems to begin at the 18th verse (Jeremiah 32:18), and includes the first clause in the 19th, —
   18. He who sheweth mercy to thousands, And who returns the iniquity of fathers To the bosom of their children after them, Is God, the great, the powerful; Jehovah is his name, —
   19. Great in counsel and mighty in his doings: Who — thine eyes are open On the ways of the sons of men, To give to each according to his ways, And according to the fruit of his doings;
   20. Who, etc., etc.
   “God, the great,” etc., is connected with shewing mercy and requiting iniquity. His greatness is in counsel or wisdom, and his power or might is manifested in his doings. The ה after doings is the Chaldee for ו Then his omniscience is referred to, as necessary for carrying to effect his purposes and directing his doings. Here he returns to the second person, and the “who” is idiomatic, and the Welsh is exactly the same, Yr hwn y mae dy lygaid, etc.; and the “Who” is continued in the Jeremiah 32:20. In saying that each is to have “according to his ways,” he intimates what Calvin says, that the children like the fathers are guilty. — Ed Had he continued in the same strain, he would have said, “Thou art God, strong and mighty,” etc., but he says, “Jehovah of hosts is his name.” We then see that the Prophet as it were turns aside; and this change of person, as I have stated, proceeded from the vehemence and ardor of his mind. And it often happens to the faithful, that they break off their direct address when they pray, while they contemplate God’s works, as displaying, now his power, then his goodness, or his wisdom. The faithful then do not always pray in a continued strain; but as feeling guides them, they now address God, then they turn aside and blend apostrophes. It follows, —

He goes on with the same subject, for he expresses his wonder and admiration as to God’s judgments. he first declares that God is great in counsel and great in work By counsel, he understands the wisdom of God, which not only surpasses all our thoughts, but also absorbs them. And then he mentions the execution of his counsel, which affords evidences of that wisdom which appears to us. By the works of God we learn how great and how unequalled is his wisdom: for that in itself cannot be comprehended, nay, men could not have the least knowledge of it, except it were rendered conspicuous by works. The works of God then through their excellency are evidences of his immeasurable wisdom. For this reason and in this sense the Prophet calls God great in counsel and great in work

He adds, that his eyes are open on all the ways of men By these words he intimates that he is the judge of the whole world, and that whatever men may consult, speak, or do, must come to a reckoning. The meaning is, that the providence of God so extends to all parts of the world, that the works of men cannot possibly be hid from him, and that no one can escape his hand; for after having spoken of God’s eyes, he adds, that he may render to every one according to his ways and according to the fruit of his doings

The Prophet then does not speak here of any idle speculation such as ungodly men entertain; for they confess that all things are seen by God, but imagine that he is satisfied with having only this bare knowledge; and thus they deprive him of the dignity and office of a judge. But the Prophet here shews what the end of God’s providence is, why God has his eyes open, even that he may at last produce at his tribunal all the sayings and doings of men, yea, their thoughts also. We are further taught by these words that our life cannot be rightly formed, unless we bear in mind the presence of God, so as to know that his eyes are on us, and that there is nothing hid from him: for whence is there so much liberty in sinning, except that men grow wanton like fugitives? as when a rebellious son withdraws himself from the eyes of his father, he can then abandon himself wholly to sin, for he is freed from all fear and shame. So our thoughtlessness is like a flight, for we think that we are far removed from God. This then, as I have said, ought always to be remembered, that the eyes of God are open on all our ways, and for this end, — that he may render to every one according to his ways, and that every one may gather the fruit of his own doings.

Though, then, God for a time may connive at what we do, and may not manifestly shew that he is the judge of men, there is no reason that indifference should creep over us, as though we could escape from his hand; but let us know that all our doings and sayings are now noticed by him, that he may hereafter shew that he is not an idle observer, as some ungodly men dream, but that he is an eye-witness of all things, that he may at last appear as our judge.

This passage is turned by Papists for the support of merits by works; but it is a frivolous attempt; for when Scripture declares that it shall be rendered to every one according to his works, it does not exclude the gratuitous mercy of God; and when God renders a reward to the faithful, it depends on gratuitous pardon, because he forgives them whatever would otherwise vitiate their good works: and to speak more exactly, God does not render to the faithful according to their works, except as he gratuitously pardons them and forgives whatever they have done amiss. Reward then depends on the free mercy of God only. As to the wicked, it is no wonder that a just reward is said to be rendered to them;for we know that they are worthy of eternal perdition, and that God is a righteous judge when he punishes their sins. It follows, —