In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge.

In those days they do not say any more: Fathers have eaten unripe fruit, And the sons' teeth are blunted.

In those days they will no longer say, The fathers have been tasting bitter grapes and the children's teeth are put on edge.

In those days, they will no longer say: 'The fathers ate a bitter grape, and the teeth of the sons have been affected.'

In diebus illis non dicent amplius, Patres comederunt omphacium (uvam acerbam) et dentes filiorum obstupuerunt:

Ezekiel shews that it was a complaint commonly prevailing among the people, that they suffered for the sins of their fathers, as Horace also says, a heathen and a despiser of God, "O Roman, thou dost undeservedly suffer for the faults of thy fathers." [1] Such, then, was the arrogance of the Jews, as to strive with God, as though he punished them, while they were innocent; and they expressed this by using a proverb, "If our fathers have eaten sour grapes, what is the reason that our teeth are set on edge?" We know that teeth are set on edge when unripe fruits are eaten; but the word properly means sour grapes, which the Greeks call omphakes. Then the Prophet says, that this proverb would be no longer used, for after having been tamed by evils, they would at length know that God had not dealt so severely with them without a just cause. We now perceive the meaning of the Prophet. And he says, In those days, that is, after God had punished the people, and also embraced them through his mercy; for both these things were necessary, that is, that their perverseness and pride should be subdued, and that they should cease to expostulate with God, and also that the gratuitous favor of God should be manifested to them. At that time then, he says, they shall not use this impious proverb, The fathers have eaten a sour grape, and the children's teeth have been blunted: [2] but on the contrary, he adds, every one shall die in his own iniquity; and whosoever eateth a sour grape, his teeth shall be blunted; that is, at that time the just judgment of God shall be exalted, so that there will be no place for these insolent and blasphemous clamors; the mercy of God will also be made manifest, for men, worthy of death, will be delivered, but not otherwise than through the gratuitous goodness of God.

Footnotes

1 - Carm., Lib. 3, Od. 6.

2 - The Targum thus interprets this proverb, "The fathers have sinned, and the children have been smitten." "Blunted," or deprived of feeling, obstupuerunt, is both the Vulg. and the Syr. -- Ed.

The fathers have eaten a sour grape - A proverbial expression for, "The children suffer for the offenses of their parents." This is explained in the next verse: "Every one shall die for his own iniquity." No child shall suffer Divine punition for the sin of his father; only so far as he acts in the same way can he be said to bear the sins of his parents.

In those days they shall say no more, The fathers have (g) eaten a sour grape, and the children's teeth are set on edge.
(g) The wicked used this proverb when they murmured against God's judgments pronounced by the prophets, saying that their fathers had committed the fault and that the children were punished, (Ezekiel 18:2-3).

In those days they shall say no more,.... The following proverb or byword; they should have no occasion to use it, nor should they choose to use it; since they would understand themselves, and the dispensations of Providence towards them, better than to use it:
the fathers have eaten a sour grape, and the children's teeth are set on edge; that is, the fathers have sinned, and the children are punished for their sins. So the Targum,
"the fathers have sinned, and the children are smitten.''
This was in some sense true; they were punished for their fathers' sins in the captivity, particularly for Manasseh's; nor was it unusual with God to visit the iniquities of the fathers upon the children; nor at all unjust, since they were a part of their parents, and especially since they were guilty of the same sins; nor is it thought unjust among men to punish children for the treason of their parents, as every sin is treason against God. But this was not all that was meant by this proverb; the sense of those that used it was, that they themselves were quite clear and innocent, and that they only suffered for their fathers' faults; which was false, of which they should be convinced, and use the proverb no more, as charging God with injustice.

In those days--after their punishment has. been completed, and mercy again visits them.
fathers . . . eaten . . . sour grape . . . children's teeth . . . on edge--the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (Lamentations 5:7; Ezekiel 18:2-3).

The proverb, which Ezekiel also (Ezekiel 18:2.) mentions and contends against, cannot mean, "The fathers have begun to eat sour grapes, but not till the teeth of their sons have become blunted by them" (Ngelsbach); the change of tense is against this, for, by the perfect אכלוּ and the imperfect תּקהינה, the blunting of the children's teeth is set down as a result of the fathers' eating. The proverb means, "Children atone for the misdeeds of their fathers," or "The sins of the fathers are visited on their innocent children." On this point, cf. the explanations given in Ezekiel 18:2. "Then shall they no more say" is rightly explained by Hitzig to mean, "They shall have no more occasion to say." But the meaning of the words is not yet made plain by this; in particular, the question how we must understand Jeremiah 31:30 is not settled. Graf, referring to Jeremiah 23:7-8, supplies יאמרוּ after כּי־אם, and thus obtains the meaning, Then will they no more accuse God of unrighteousness, as in that wicked proverb, but they will perceive that every one has to suffer for his own guilt. Hitzig and Ngelsbach have declared against this insertion - the former with the remark that, in Jeremiah 23:7-8, because both members of the sentence begin with protestations, the whole is clear, while here it is not so - the latter resting on the fact that the dropping of the proverb from current use certainly implies a correct knowledge of the righteousness of God, but one which is very elementary and merely negative; while, on the other hand, the whole connection of the passage now before us shows that it is intended to describe a period when the theocratic life is in a most flourishing condition. Then expositors take Jeremiah 31:30 as the utterance of the prophet, and as embodying the notion that the average level of morality shall be so high at this future period, that only some sins will continue to be committed, and these as isolated exceptions to the rule. Taken all in all, Israel will be a holy people, in which the general spirit pervading them will repress the evil in some individuals, that would otherwise manifest itself. But we cannot imagine how these ideas can be supposed to be contained in the words, "Every man shall die for his own sins," etc. Jeremiah 31:30 unquestionably contains the opposite of Jeremiah 31:29. The proverb mentioned in Jeremiah 31:29 involves the complaint against God, that in punishing sin He deals unjustly. According to this view, Jeremiah 31:30 must contain the declaration that, in the future, the righteousness of God is to be revealed in the punishment of sins. As we have already remarked on Ezekiel 18:3., the verse in question rather means, that after the re-establishment of Israel, the Lord will make known to His people His grace in so glorious a manner that the favoured ones will fully perceive the righteousness of His judgments. The experience of the unmerited love and compassion of the Lord softens the heart so much, that the favoured one no longer doubts the righteousness of the divine punishment. Such knowledge of true blessedness cannot be called elementary; rather, it implies a deep experience of divine grace and a great advance in the life of faith. Nor does the verse contain a judgment expressed by the prophet in opposition to that of his contemporaries, but it simply declares that the opinion contained in that current proverb shall no longer be accepted then, but the favoured people will recognise in the death of the sinner the punishment due to them for their own sin. Viewed in this manner, these verses prepare the way for the following announcement concerning the nature of the new covenant.