Jeremiah 18:8

Jer 18:8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.

Ver. 8. Turn from their evil.] If I may see such work among them, as at Nineveh God did. {Jon 3:10} He saw not their sackcloth and their ashes, but their repentance and works - those fruits of their faith.

I will repent of the evil.] Not by any change of my will, but by the willing of a change: mutatione Rei non Dei.

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.

When the Scripture attributeth repentance unto God, it is not that he doeth contrary to that which he hath ordained in his secret counsel: but when he threateneth, it is a calling to repentance, and when he giveth man grace to repent, the threatening (which ever containeth a condition in it) taketh no place: and this the scripture calleth repentance in God, because it so appeareth to man’s judgment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

their evil--in antithesis to, "the evil that I thought to do."

repent--God herein adapts Himself to human conceptions. The change is not in God, but in the circumstances which regulate God's dealings: just as we say the land recedes from us when we sail forth, whereas it is we who recede from the land (Eze 18:21; Eze 33:11). God's unchangeable principle is to do the best that can be done under all circumstances; if then He did not take into account the moral change in His people (their prayers, &c.), He would not be acting according to His own unchanging principle (Jer 18:9-10). This is applied practically to the Jews' case (Jer 18:11; see Jer 26:3; Jon 3:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. 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.

But the Prophet speaks first of punishment; Suddenly, he says, will I speak of a nation and of a kingdom, to pull down, to extirpate and to destroy; that is, even they who seem far from all danger shall find that they are exposed to my judgment. But if a nation, he says, turns from its wickedness, against whom I have spoken, then I will repent of the evil, etc. The Prophet no doubt intended to shut up the mouths of the Jews, who, as we have before seen, continually contended with God; for he could not convince them that the punishments were just which God inflicted on them for their sins. As then they were thus perverse in their wickedness, and hypocrisy also had hardened them the more, the Prophet says here in God’s name, “When I speak against a nation and threaten final ruin, if it repents, I shall be immediately reconciled to it; there is therefore no ground for the Jews to expostulate with me, as though I dealt with them too severely; for they shall find me reconcilable if they repent from the heart.” It follows then, that their obstinacy was the cause why God proceeded in his judgments, for the repentance of God means no other thing than what Scripture says elsewhere, that he is merciful, slow to wrath, and ready to forgive. (Numbers 14:18; Psalm 103:8.) He then here testifies, that nothing hindered the Jews from being in a better state but their own perverseness.

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.

8. I will repent] speaking after the manner of men. The sense is, I will alter my treatment, for among men change of conduct implies change of purpose.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

If it do evil in my sight,.... What is sinful, contrary to the law and will of God, openly and publicly, in a bold and daring manner:

that it obey not my voice: in my word, and by my prophets, but turn a deaf ear to them, and slight and despise all instructions, admonitions, and reproofs:

then I will repent of the good wherewith I said I would benefit them; or, "do them good" (t); that is, withhold it from them, and not bestow it on them; but, on the contrary, correct or punish them according to their deserts. Thus, though God is a sovereign God, yet, in the dispensations of his providence towards kingdoms and nations, he deals with them in such a merciful and equitable manner, that there is no just reason to complain of him; and yet he maintains and keeps up his power and authority, such as the potter exercises over the clay.

(t) "ad benefaciendum ei", Montanus; "ut benefacerem ei", Valablus, Pagninus; "benefacturum ei", Junius & Tremellius, Piscator.

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

I will repent of the evil ... I will repent of the good - All God’s dealings with mankind are here declared to be conditional. God changeth not, all depends upon man’s conduct.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Shall repent, having free-will, though prevented by grace. (St. Jerome)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

If that nation, against whom I have pronounced, turn from their evil; if that nation leaveth off those sinful courses which I have by my prophets threatened with judgments;

I will repent of the evil that I thought to do unto them; I will also turn from the methods of my severe providence which I had resolved in case of their impenitency to proceed in against them. There is a difference betwixt repentance in man, and repentance as it is attributed to God; repentance in man must be, not only a change in action, but a change of heart; repentance as attributed to God never signifieth a change of heart, or purpose, or counsels, but only a change in action, all alteration of the course of his providence. Hence God in Scripture is said to repent, as in this text, and Jon 3:10. And it is also said of him, that he is not as man, that he should lie or repent, Num 23:19; 1Sa 15:29. God never changeth his counsels or purposes, though he often varieth his actions of providence, according to the behaviours of his creatures.

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

8. Repent — The strongest type of anthropopathic language applied to God, just as we ascribe the qualities of animate beings to inanimate; as “The sun rises;” “The shore recedes.”

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

Vers. 8-12. A never-to-be-forgotten principle of interpretation.

These verses plainly teach that all God"s threatenings, even the most terrible, and all God"s promises, even the most blessed, are conditional on the continuance of the moral character to which they were addressed. Now, this is

I A CORDIAL AGAINST DESPAIR. When the convicted sinner as the men of Nineveh hear the awful denunciations of God"s judgment, all hope seems to be forbidden. The Ninevites, to encourage themselves in a forlorn hope, could only say, "Who can tell whether God will be gracious?" But this and the like Scriptures, confirmed by so many facts of experience, forbid all such despair.

II A CHECK TO PRESUMPTION. How many prate concerning final perseverance who are not persevering at all except in sin and worldliness? But they need to be reminded of this sure condition, one which the great adversary of souls is ever striving to make us forget.

III AN EXPLANATION OF THE STERN WORDS OF SCRIPTURE. When one would give the alarm of fire he does not whisper the word. So when God would warn sinners he does not soften his words, but in most vivid manner sets before men the awful doom of the ungodly. Thus would God, by his terrors, scare men if naught else will do to "flee from the wrath to come," so that "he may repent of the evil he thought to do unto them." Such words are not the utterance of absolute decrees against any soul to whom they are addressed, but loving warnings to such soul to turn to God and live.

IV A REASON FOR ITS WORDS OF WARNING. These are found in varied form, addressed to disciples of Christ, to those to whom the most glorious promise had been made. See the sermon on the mount; how full of warnings! Therefore this conditionalness of God"s words speaks:

1. To the believer, and bids him" Be not high-minded, but fear." "If God spared not the natural branches, take heed lest he also spare not thee

2. To the ungodly. See the sure end of thy way; how awful! But see, too, God"s earnest desire that thou shouldest forsake that way. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

repent

(See Scofield "Zec 8:14").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

of its evil for which I spoke concerning it Of its sins for which I spoke concerning it. to uproot and to demolish (depayser [?] in French).

I will repent And I will think another thought.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.