Jeremiah 18:10

Jer 18:10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.

Ver. 10. Then will I repent of the good.] I will take away mine own, and be gone; {Hos 2:9} "curse their blessings," {Mal 2:2} and "destroy them after that I have done them good"; {as Jos 24:20} and all this, whether for the better or for the worse to a nation, God usually doth on the sudden; "At what instant," &c. Mercies, the more unexpected, the more welcome; judgments, the more sudden, the more direful they are.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Speaking, Jer 18:9, and repenting, Jer 18:10, must be understood in the same sense as in the two former verses. The reason of this is, because in all God’s threatenings and promises of this nature there is a condition either expressed or understood. God’s threatenings of evil must be understood with this condition, Unless men and women repent and turn from their evil ways; and his promises of good must be understood with this condition. If those to whom they are made be a willing and obedient people, and keep in the way of the Lord’s statutes.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Verse 10. See Clarke on Jer 18:7.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Now follows the opposite clause, But if it will do evil before mine eyes, so as not to hear my voice; that is, when a nation has been planted through my kindness, (for this is required by the context,) then I will repent, etc. By this denunciation is meant, that God would tread in the dust those whom he had favored with singular benefits, on account of the abuse made of them; although he had said, “When I promise bountifully and freely to a nation or a kingdom everything that can be wished, except my favor and goodness be rightly received, then I repent of the good done to it.” The meaning is, that the way of pardon is always open, when a sinner turns to God, and that it is in vain for men to boast of God’s promises, except, they in fear and obedience submit themselves to him.

Both these things were necessary; that is, that the Jews should know that God would be entreated if they repented, and that his promises could not be extended to those who were guilty of such gross abuse as a total disregard of his law and his prophets. Then the Prophet mentions here the ordinary course, — that as soon as men repented, they might safely and fully expect good things from God, for he is inclined to mercy; and then, that no nation, however it may excel in gifts, ought to indulge a foolish confidence and to use its present glory as means to despise its giver, for God can take away what he has given. The real import of the whole then is, that we cannot expect to enjoy the benefits which God bestows on us, except we persevere in faithfulness and in the fear of him. It is indeed cmtain that God’s blessings do not depend on worthiness in man; but still he will not have his bounty to be despised, as was the case with the Jews, and at this day it is a common thing in the world. It now follows,--

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

And they said, there is no hope,.... Or, "but they said" (w); not that there was no hope of the grace and mercy of God, upon their repentance and reformation, for that is before declared; but that they were so hardened in their sins, so fixed in their wicked courses, and so determined to go on in them, that there was no room for the prophet to hope of ever reclaiming them; signifying, that it was to little purpose to talk to them, or exhort them; his labour would be in vain; for they were at a point, and resolved to continue in their evil practices, let the consequences be what they would. Jarchi's note is,

"but I know that they will say to thee concerning thy words, that we do not care for them;''

no, not a rush; you may as well hold your peace and say nothing; we are in no pain about future judgments, these give us no uneasiness. The Targum is,

"we are turned from thy worship;''

and we are resolved to continue as we are, and not to return to say what you will:

but we will walk after our own devices; God may take his way, and we will take ours; he has devised evil against us, you say, and he may bring it if he pleases; we have devised sin, and we shall go on in it:

and we will do everyone the imagination of his evil heart; whatsoever our hearts suggest to us as pleasant and agreeable, that we shall do, let the issue be what it will: it is not to be thought that these people expressed themselves in so many words; but this was the language of their hearts, and of their actions, known unto the Lord, and are put into this form by him, or by the prophet, expressing the real sentiments of their minds.

(w) "sed dixerunt", Schmidt; "sed dicunt", Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10. I will repent of the good — How fearful an illustration of this did God furnish in this very place. They who bought this potter’s field with the price of innocent and holy blood, furnish by so doing an historically perpetual and most sad and impressive instance of a potter’s vessel dashed to destruction.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.