TRV
Translation
King James Version
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.
Complete Jewish Bible
but if it behaves wickedly from my perspective and doesn't listen to what I say, then I change my mind and don't do the good I said I would do that would have helped it.
Berean Standard Bible
and if it does evil in My sight and does not listen to My voice, then I will relent of the good I had intended for it.
American Standard Version
if they do that which is evil in my sight, that they obey not my voice, then I will repent of the good, wherewith I said I would benefit them.
World English Bible Messianic
if they do that which is evil in my sight, that they not obey my voice, then I will repent of the good, with which I said I would benefit them.
Geneva Bible (1599)
But if it do euill in my sight and heare not my voyce, I will repent of ye good that I thought to do for them.
Young's Literal Translation
And it hath done the evil thing in Mine eyes, So as not to hearken to My voice, Then I have repented of the good That I have spoken of doing to it.
See also
In the KJVVerse 19,395 of 31,102
Study This Verse
Commentary on Jeremiah 18 verses 1–10
1 ¶ The word which came to Jeremiah from the LORD, saying,
2 Arise, and go down to the potter's house, and there I will cause thee to hear my words.
3 Then I went down to the potter's house, and, behold, he wrought a work on the wheels.
4 And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.
5 Then the word of the LORD came to me, saying,
6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.
7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;
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.
9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;
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.
The prophet is here sent to the potter's house (he knew where to find it), not to preach a sermon as before to the gates of Jerusalem, but to prepare a sermon, or rather to receive it ready prepared. Those needed not to study their sermons that had them, as he had this, by immediate inspiration. "Go to the potter's house, and observe how he manages his work, and there I will cause thee, by silent whispers, to hear my words. There thou shalt receive a message, to be delivered to the people." Note, Those that would know God's mind must observe his appointments, and attend where they may hear his words. The prophet was never disobedient to the heavenly vision, and therefore went to the potter's house (Jer 18:3) and took notice how he wrought his work upon the wheels, just as he pleased, with a great deal of ease, and in a little time. And (Jer 18:4) when a lump of clay that he designed to form into one shape either proved too stiff, or had a stone in it, or some way or other came to be marred in his hand, he presently turned it into another shape; if it will not serve for a vessel of honour, it will serve for a vessel of dishonour, just as seems good to the potter. It is probable that Jeremiah knew well enough how the potter wrought his work, and how easily he threw it into what form he pleased; but he must go and observe it now, that, having the idea of it fresh in his mind, he might the more readily and distinctly apprehend that truth which God designed thereby to represent to him, and might the more intelligently explain it to the people. God used similitudes by his servants the prophets (Hos 12:10), and it was requisite that they should themselves understand the similitudes they used. Ministers will make a good use of their converse with the business and affairs of this life if they learn thereby to speak more plainly and familiarly to people about the things of God, and to expound scripture comparisons. For they ought to make all their knowledge some way or other serviceable to their profession.
Now let us see what the message is which Jeremiah receives, and is entrusted with the delivery of, at the potter's house. While he looks carefully upon the potter's work, God darts into his mind these two great truths, which he must preach to the house of Israel: -
I. That God has both an incontestable authority and an irresistible ability to form and fashion kingdoms and nations as he pleases, so as to serve his own purposes: "Cannot I do with you as this potter, saith the Lord? Jer 18:6. Have not I as absolute a power over you in respect both of might and of right?" Nay, God has a clearer title to a dominion over us than the potter has over the clay; for the potter only gives it its form, whereas we have both matter and form from God. As the clay is in the potter's hand to be moulded and shaped as he pleases, so are you in my hand. This intimates, 1. That God has an incontestable sovereignty over us, is not debtor to us, may dispose of us as he thinks fit, and is not accountable to us, and that it would be as absurd for us to dispute this as for the clay to quarrel with the potter. 2. That it is a very easy thing with God to make what use he pleases of us and what changes he pleases with us, and that we cannot resist him. One turn of the hand, one turn of the wheel, quite alters the shape of the clay, makes it a vessel, unmakes it, new-makes it. Thus are our times in God's hand, and not in our own, and it is in vain for us to strive with him. It is spoken here of nations; the most politic, the most potent, are what God is pleased to make them, and no other. See this explained by Job (Job 12:23), He increaseth the nations and destroyeth them; he enlargeth the nations and straiteneth them again. See Psa 107:33 etc., and compare Job 34:29. All nations before God are as the drop of the bucket, soon wiped away, or the small dust of the balance, soon blown away (Isa 40:15), and therefore, no doubt, as easily managed as the clay by the potter. 3. That God will not be a loser by any in his glory, at long run, but, if he be not glorified by them, he will be glorified upon them. If the potter's vessel be marred for one use, it shall serve for another; those that will not be monuments of mercy shall be monuments of justice. The Lord has made all things for himself, yea, even the wicked for the day of evil, Pro 16:4. God formed us out of the clay (Job 33:6), nay, and we are still as clay in his hands (Isa 64:8); and has not he the same power over us that the potter has over the clay? (Rom 9:21), and are not we bound to submit, as the clay to the potter's wisdom and will? Isa 29:15, Isa 29:16; Isa 45:9.
II. That, in the exercise of this authority and ability, he always goes by fixed rules of equity and goodness. He dispenses favours indeed in a way of sovereignty, but never punishes by arbitrary power. High is his right hand, yet he rules not with a high hand, but, as it follows there, Justice and judgment are the habitation of his throne, Psa 89:13, Psa 89:14. God asserts his despotic power, and tells us what he might do, but at the same time assures us that he will act as a righteous and merciful Judge. 1. When God is coming against us in ways of judgment we may be sure that it is for our sins, which shall appear by this, that national repentance will stop the progress of the judgments (Jer 18:7, Jer 18:8): If God speak concerning a nation to pluck up its fences that secure it, and so lay it open, its fruit-trees that adorn and enrich it, and so leave it desolate - to pull down its fortifications, that the enemy may have liberty to enter in, its habitations, that the inhabitants may be under a necessity of going out, and so destroy it as either a vineyard or a city is destroyed - in this case, if that nation take the alarm, repent of their sins and reform their lives, turn every one from his evil way and return to God, God will graciously accept them, will not proceed in his controversy, will return in mercy to them, and, though he cannot change his mind, he will change his way, so that it may be said, He repents him of the evil he said he would do to them. Thus often in the time of the Judges, when the oppressed people were penitent people, still God raised them up saviours; and, when they turned to God, their affairs immediately took a new turn. It was Nineveh's case, and we wish it had oftener been Jerusalem's; see Ch2 7:14. It is an undoubted truth that a sincere conversion from the evil of sin will be an effectual prevention of the evil of punishment; and God can as easily raise up a penitent people from their ruins as the potter can make anew the vessel of clay when it was marred in his hand. 2. When God is coming towards us in ways of mercy, if any stop be given to the progress of that mercy, it is nothing but sin that gives it (Jer 18:9, Jer 18:10): If God speak concerning a nation to build and to plant it, to advance and establish all the true interests of it, it is his husbandly and his building (Co1 3:9), and, if he speak in favour of it, it is done, it is increased, it is enriched, it is enlarged, its trade flourishes, its government is settled in good hands, and all its affairs prosper and its enterprises succeed. but if this nation, which God is thus loading with benefits, do evil in his sight and obey not his voice, - if it lose its virtue, and become debauched and profane, - if religion grow into contempt, and vice to get to be fashionable, and so be kept in countenance and reputation, and there be a general decay of serious godliness among them, - then God will turn his hand against them, will pluck up what he was planting, and pull down what he was building (Jer 45:4); the good work that was in the doing shall stand still and be let fall, and what favours were further designed shall be withheld; and this is called his repenting of the good wherewith he said he would benefit them, as he changed his purpose concerning Eli's house (Sa1 2:30) and hurried Israel back into the wilderness when he had brought them within sight of Canaan. Note, Sin is the great mischief-maker between God and a people; it forfeits the benefit of his promises and spoils the success of their prayers. It defeats his kind intentions concerning them (Hos 7:1) and baffles their pleasing expectations from him. It ruins their comforts, prolongs their grievances, brings them into straits, and retards their deliverances, Isa 59:1, Isa 59:2.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 18:6.2-4
God, who does not repent, is said to repent according to the Scripture.… Concerning the repentance of God, we are demanded to defend ourselves. To repent seems to be culpable and unworthy not only of God but also of the wise person. For I cannot conceive of a wise person repenting. Rather, when a person repents, supposing the customary use of the word, he repents for not having decided to be good. But God, who knows in advance what happens in the future, is unable not to have decided to be good and to repent for this. How, then, has the Scripture brought forth this phrase that says, “I will repent”?… Whenever the Scriptures speak theologically about God in relation to himself and do not involve his plan for human matters, they say that he is “not as a human.” … But whenever the divine plan involves human matters, it carries the human intellect and manners and way of speaking. If we are talking with a two-year-old child, we speak inarticulately because of the child.… Something of this sort also seems to me the case with God, whenever he manages the race of humankind and especially those still infants.… If any of us should hear those who talk to children, will he say that this old person has become senseless, this man has forgotten his beard, the age of a person? Or is it granted that out of consideration when he converses with the child he does not speak in an elderly or adult language but in a childlike language?
Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 18:6.5
Since we really do repent, when he talks with us who repent God says, “I repent,” and when he threatens us, he does not pretend to know in advance, but he threatens as one speaking to babes. He does not pretend that he knows all things before their generation, but as one who, so to speak, plays the part of a babe, he pretends not to know the future. And he threatens the nation on account of its sins and says, “If the nation repents, I will repent.” O God, when you were threatening, did you not know in advance whether the nation will or will not repent? When you were promising, did you not know whether the person or the nation to whom the word is directed does not remain worthy of the promises? Yes, of course, but he pretends.
JeromeAD 420
Commentary on Jeremiah
(Chapter XVIII — Verses 1 and following) The word that came to Jeremiah from the Lord, saying: Arise, and go down to the potter's house, and there you shall hear my words. So I went down to the potter's house, and behold, he was working on a wheel (or stones). And the vessel that he was making of clay with his hands was spoiled in his hands; so he reworked it into another vessel, as it seemed good to him to do. Then the word of the Lord came to me, saying: Can I not do with you, house of Israel, as this potter does? (Vulgate: Can I not, according to the Hebrew?) The Lord says, behold, as clay in the hand of a potter, so are you in my hand, O house of Israel. Suddenly (or at the highest point), I will speak against a nation and against a kingdom, to uproot (or remove) and to destroy, and to utterly destroy it. If that nation turns away from the evil that I have spoken against it, I will relent and not carry out the harm that I planned to do to it. And suddenly (or at the highest point), I will speak about a nation and a kingdom, to build and to plant it. If he does evil in my eyes, so that he does not hear my voice, I will repent of the good that I have spoken to do to him. It is through all the senses that one arrives at the judgment and understanding of the mind, through hearing, smelling, tasting, touching, but it is retained more by the mind, which is seen by the eyes. Hence, the Prophet is commanded to go to the house of the potter and there to hear the commandments of the Lord. And when, he says, I had gone and descended into the house of the potter, he himself was working on the wheel, which, enticed by the ambiguity of the seventy-word, the stones were moved. For by Abanim, that is, the wheel of the potter, is meant the quality and diversity of the place and the pronunciation, and the instrument, that is, the wheel of the potter, and the stones. And when, he said, I saw a vessel being made of clay, suddenly it was dissipated, by the providence of God acting, so that the hand of the craftsman, while unaware, would shape a parable by its own mistake. And that potter, who had lost the vessel made of clay, with the wheel spinning, made another for himself as he saw fit. And immediately the Lord said to the Prophet: If the potter, he said, has the power to make again from the same clay what had been dissipated: I, in you, who as far as is possible in you, seem to have perished, will I not be able to do this? And in order to signify free will, he says that he both announces evil to a nation and kingdom, or to that one, and again good things: yet not that this will actually happen that he himself has predicted; but rather the opposite will occur, so that good things happen to evil people if they have repented, and bad things happen to good people if they have turned to sin after making promises. And we say this, not because God is unaware that this or that nation or kingdom will come into existence, but because he allows a person to follow their own will, so that they may receive rewards or punishments according to their own choice and their own merit. Not immediately will everything that happens be the accomplishment of man, but of his grace who has bestowed all things: so that the freedom of choice must be reserved, in such a way that the grace of the bestower excels in all things, according to that prophetic saying: Unless the Lord builds the house, they labour in vain that build it. Unless the Lord guards the city, he watches in vain who guards it (Psalm 126:1-2). For it is not of the one who wills, nor of the one who runs, but of God who shows mercy (Romans 9).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 18:10, a pivotal declaration within the "Potter's House" narrative, powerfully articulates the conditional nature of God's dealings with nations and individuals. It reveals that if a people, previously designated for divine favor, persistently engages in evil and disobeys God's voice, the Lord reserves the sovereign right to withdraw the promised good. This verse profoundly underscores the dynamic interplay between human moral choices and divine action, emphasizing that God's blessings and intended benefits are contingent upon a people's faithfulness and their adherence to His revealed will.
CONTEXT
Literary Context: Jeremiah 18:10 is an essential component of the extended prophetic oracle found in Jeremiah 18:1-12. The passage commences with God instructing Jeremiah to observe a potter at work. The prophet witnesses the potter reshaping a marred vessel into a new one, a vivid object lesson for Israel. Immediately following this demonstration, God declares His absolute sovereignty over nations, likening Himself to the potter and nations to the clay. He asserts His prerogative to alter His declared intentions—whether for blessing or judgment—based on the moral trajectory of a nation. Verse 10 specifically addresses the scenario where a nation turns to wickedness, serving as a direct counterpoint to Jeremiah 18:7-9, which outlines God's willingness to "repent of the evil" He purposed if a nation turns from its wickedness. Together, these verses establish a comprehensive theological framework for understanding God's responsive and just governance of humanity.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a profoundly tumultuous era in Judah's history, spanning the reigns of several kings leading up to the devastating Babylonian exile. The nation of Judah had consistently deviated from the covenant established with God at Sinai, marked by rampant idolatry, pervasive social injustice, and profound spiritual apostasy. Jeremiah's primary calling was to summon Judah to repentance and to issue stern warnings of impending judgment should they persist in their disobedience. The imagery of the potter and clay would have resonated deeply with an agrarian society intimately familiar with such craftsmanship and its implications for shaping raw materials. Furthermore, the concept of a covenant relationship, wherein blessings were explicitly conditional upon obedience and curses upon disobedience, was deeply ingrained in Israelite theological thought, as comprehensively articulated in foundational texts like Deuteronomy 28. Jeremiah 18:10, therefore, functions as a stark and urgent reminder to Judah of the severe consequences of their ongoing rebellion against the covenant Lord, underscoring that even prior promises of good could be revoked due to their current moral failure and spiritual infidelity.
Key Themes: Jeremiah 18:10 powerfully illuminates several core theological themes. Foremost among these is the conditional nature of divine promises and the dynamic interaction between God and humanity. God's declarations of blessing are not presented as absolute, unconditional guarantees, but rather as contingent upon a nation's moral and spiritual conduct. This highlights a fundamental principle of divine justice and accountability, asserting that human choices carry tangible consequences for divine action. Another crucial theme is God's "repentance" (Hebrew: nâcham), which, when applied to God, does not signify a change in His immutable character or eternal purpose, but rather a change in His course of dealing or action in response to human behavior. It signifies His just and sorrowful response to human sin, leading Him to alter His intended blessings to judgment. This underscores God's sovereignty and justice, affirming His ultimate authority over the destinies of nations and His unwavering commitment to righteous governance. The verse also serves as a potent illustration of the consequences of disobedience, functioning as a solemn warning that persistent rebellion against God's voice inevitably leads to the forfeiture of promised benefits and the withdrawal of divine favor.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 18:10 employs several significant literary devices that enhance its theological impact. The overarching Metaphor of the potter and the clay, meticulously introduced in Jeremiah 18:1-6, frames this verse, vividly illustrating God's absolute sovereignty and His inherent right to reshape the destiny of nations based on their moral condition and responsiveness to His will. Anthropomorphism is prominently evident in phrases such as "in my sight" and "my voice," attributing human-like sensory perception and communication to God to make His interaction with humanity comprehensible and relatable. Similarly, God's "repenting" (Hebrew: nâcham) is an anthropomorphic expression of His deeply felt sorrowful response to human sin, which leads to a change in His action or dealings rather than any alteration in His immutable character. The verse itself is structured as a clear Conditional Statement, employing an explicit "If... then..." clause. This rhetorical structure precisely links human behavior (doing evil, disobeying God's voice) to divine consequence (God's withdrawal of promised good), powerfully emphasizing the direct cause-and-effect relationship between obedience and blessing, and disobedience and the forfeiture of divine favor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 18:10 profoundly illustrates God's dynamic and righteous governance over His creation. It teaches that while God is sovereign and unchanging in His character and eternal purposes, His dealings with humanity are inherently responsive to human moral choices. His "repentance" is not a sign of imperfection or a change of mind in the human sense, but rather a consistent application of His justice and mercy, demonstrating that He is not bound by His initial declarations if the recipients of His promises fail to uphold their end of the implicit or explicit covenant relationship. This principle of conditional blessing and judgment underscores the critical importance of human accountability and the continuous, urgent call to repentance. It reveals a God who genuinely desires to bless but will justly withdraw favor when His people persistently turn to evil and disregard His voice, maintaining His holiness and righteousness in all His interactions.
REFLECTION AND APPLICATION
Jeremiah 18:10 serves as a timeless and profound reminder for individuals, communities, and nations today regarding the vital importance of living in alignment with God's revealed will. It challenges any notion of unconditional divine favor, emphasizing that continued blessings are often contingent upon our responsiveness to God's commands and moral standards. This verse calls us to a posture of deep humility and constant self-examination, urging us to honestly consider whether our actions, attitudes, and collective trajectory are truly pleasing in God's sight. It underscores that persistent disobedience and a willful disregard for God's "voice" can tragically lead to the forfeiture of the very good He desires to bestow upon us. Far from portraying an arbitrary or fickle God, this passage reveals a God who is perfectly just, immutably righteous, and deeply responsive to the moral choices of His creation, always desiring our ultimate good but upholding His perfect standards. It encourages a dynamic, living relationship with God, where faithfulness is profoundly rewarded and straying inevitably has consequences, inviting us to walk in continuous obedience and diligently seek His face in every aspect of our lives.
Questions for Reflection
FAQ
Does God literally "repent" in the same way humans do, implying a change of mind or regret over a mistake?
Answer: No, when the Bible states that God "repents" (Hebrew: nâcham), it does not imply that God makes mistakes, changes His perfect character, or experiences regret in the human sense of remorse for wrongdoing. As Numbers 23:19 unequivocally states, "God is not a man, that he should lie; neither the son of man, that he should repent." Instead, when applied to God, "repent" signifies a change in His course of action or dealings with humanity in response to human moral choices. In Jeremiah 18:10, it means God will alter His intended blessing because the people have changed their behavior from good to evil. It demonstrates God's dynamic interaction with His creation, where His actions are consistently righteous and responsive to the moral trajectory of His people, upholding His justice and holiness. This is a consistent exercise of His unchanging attributes, not a deviation from them.
How does this verse reconcile with the idea of God's unchanging nature?
Answer: Jeremiah 18:10, along with other passages where God "repents," perfectly reconciles with God's unchanging nature (e.g., Malachi 3:6). God's nature, character, and eternal purposes are immutable; He is always holy, just, loving, and merciful. However, His dealings with humanity are conditional and responsive to human free will and moral choices. When God "repents of the good," it's not because He has changed His mind about being good, but because the conditions under which He promised that good have been violated by human disobedience. His action is a consistent application of His unchanging justice and righteousness, demonstrating that He is a God who rewards obedience and justly responds to rebellion. It's a change in His relationship with a people based on their actions, not a change in His essence or character.
CHRIST-CENTERED FULFILLMENT
Jeremiah 18:10, with its profound emphasis on conditional blessings and divine responsiveness to human obedience, finds its ultimate fulfillment and redefinition in the person and work of Jesus Christ. Under the Old Covenant, the promise of "good" and the threat of its withdrawal were inextricably tied to Israel's adherence to the Mosaic Law, a standard no human could perfectly maintain, leading to a relentless cycle of sin, judgment, and temporary restoration. Christ, however, perfectly fulfilled the Law, living a life of absolute and unwavering obedience to God's voice, even to the point of His sacrificial death on the cross (Philippians 2:8). Through His perfect obedience, Jesus secured the ultimate "good" of salvation and eternal life, not based on our flawed performance, but entirely on His perfect and atoning sacrifice. For those who are "in Christ," the promise of God's "good" is no longer contingent on our ability to perfectly obey the Law, but on our faith in His finished work (Ephesians 2:8-9). While the principle of consequences for disobedience remains a reality, the New Covenant offers a new and superior basis for relationship: forgiveness, reconciliation, and lavish grace through Christ's atoning work (Romans 5:8). God's "repenting of the good" for a disobedient people under the Old Covenant foreshadows His ultimate "repentance" from wrath for all who believe in His Son, turning His face from judgment to boundless grace because of the Lamb of God who takes away the sin of the world (John 1:29). In Christ, the ultimate "good" is secured, and our access to it is through His perfect obedience and sacrifice, allowing God to be both perfectly just and the gracious justifier of all who have faith in Jesus (Romans 3:26).