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,
Thou shewest lovingkindness unto thousands—The Hebrew chesed (חֶסֶד) denotes covenant loyalty, steadfast love, unfailing kindness—God's committed faithfulness to His covenant people despite their unfaithfulness. Unto thousands echoes Exodus 20:6, where God shows chesed to thousands of generations of those who love Him. This contrasts with the following phrase: and recompensest the iniquity of the fathers into the bosom of their children after them, which references God's justice visiting consequences of sin on subsequent generations (Exodus 20:5, 34:7). The Hebrew shalam (שָׁלַם, recompense) means to complete, make whole, or repay—God's justice ensuring that sin's consequences are not ignored.
This paradox—God's mercy extending to thousands while also judging sin—troubled many interpreters. The key is that chesed far outweighs judgment (thousands of generations versus three or four). Moreover, Ezekiel 18 clarified that children who turn from their fathers' sins are not punished for them—the 'visiting' of iniquity refers to consequences, not guilt. Jeremiah himself affirmed this principle (Jeremiah 31:29-30). The Great, the Mighty God, the LORD of hosts, is his name—El haggadol haggibbor (אֵל הַגָּדוֹל הַגִּבּוֹר) emphasizes God's absolute power and authority. He is both tenderly loving (chesed) and fearfully just, both merciful and holy. This dual nature is resolved in Christ, where God's justice and mercy meet at the cross (Romans 3:25-26).
Historical Context
Jeremiah's prayer wrestles with the theological problem facing his generation: they were experiencing the devastating consequences of centuries of covenant unfaithfulness. The Babylonian exile was divine judgment for persistent idolatry, social injustice, and rejection of prophetic warnings (2 Kings 17:7-23, Jeremiah 25:3-11). Yet Jeremiah also knew God had promised restoration (Jeremiah 29:10-14, 31:31-34). How could God's judgment be reconciled with His covenant loyalty? This verse acknowledges both realities—God's chesed endures even as His justice operates. The exilic generation bore consequences of their fathers' sins (the dynasty of Manasseh's wickedness particularly hastened judgment, 2 Kings 23:26-27), yet those who turned to God with whole hearts would experience His chesed. The return from exile under Cyrus's decree (538 BC) demonstrated this principle: judgment was real and severe, but God's covenant faithfulness outlasted the judgment and brought restoration.
Questions for Reflection
How does God's chesed (steadfast love) extending to thousands of generations provide assurance even when experiencing consequences of past sins?
What does this verse teach about the relationship between God's mercy and justice?
How does the cross of Christ ultimately resolve the tension between God's lovingkindness and His requirement to judge sin?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
Thou shewest lovingkindness unto thousands—The Hebrew chesed (חֶסֶד) denotes covenant loyalty, steadfast love, unfailing kindness—God's committed faithfulness to His covenant people despite their unfaithfulness. Unto thousands echoes Exodus 20:6, where God shows chesed to thousands of generations of those who love Him. This contrasts with the following phrase: and recompensest the iniquity of the fathers into the bosom of their children after them, which references God's justice visiting consequences of sin on subsequent generations (Exodus 20:5, 34:7). The Hebrew shalam (שָׁלַם, recompense) means to complete, make whole, or repay—God's justice ensuring that sin's consequences are not ignored.
This paradox—God's mercy extending to thousands while also judging sin—troubled many interpreters. The key is that chesed far outweighs judgment (thousands of generations versus three or four). Moreover, Ezekiel 18 clarified that children who turn from their fathers' sins are not punished for them—the 'visiting' of iniquity refers to consequences, not guilt. Jeremiah himself affirmed this principle (Jeremiah 31:29-30). The Great, the Mighty God, the LORD of hosts, is his name—El haggadol haggibbor (אֵל הַגָּדוֹל הַגִּבּוֹר) emphasizes God's absolute power and authority. He is both tenderly loving (chesed) and fearfully just, both merciful and holy. This dual nature is resolved in Christ, where God's justice and mercy meet at the cross (Romans 3:25-26).