TRV
Translation
King James Version
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.
Complete Jewish Bible
but if that nation turns from their evil, which prompted me to speak against it, then I relent concerning the disaster I had planned to inflict on it.
Berean Standard Bible
But if that nation I warned turns from its evil, then I will relent of the disaster I had planned to bring.
American Standard Version
if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them.
World English Bible Messianic
if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do to them.
Geneva Bible (1599)
But if this nation, against whom I haue pronounced, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them.
Young's Literal Translation
And that nation hath turned from its evil, Because I have spoken against it, Then I have repented of the evil that I thought to do to it.
In the KJVVerse 19,393 of 31,102
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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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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER FOUR
[Daniel 4:27] "'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity, and thine iniquities by showing mercy to the poor. Perhaps God will forgive thy transgressions.'" Since he had previously pronounced the sentence of God, which of course cannot be altered, how could he exhort the king to deeds of charity and acts of mercy towards the poor? This difficulty is easily solved by reference to the example of King Hezekiah, who Isaiah had said was going to die (Isaiah 38:1); and again, to the example of the Ninevites, to whom it was said: "Yet forty days, and Nineveh shall be destroyed" (Jonah 3:4). And yet the sentence of God was changed in response to the prayers of Hezekiah and the city of Nineveh, not by any means because of the ineffectualness of the judgment itself but because of the conversion of those who merited pardon. Morever in Jeremiah God states that He threatens evil for the nation (Jeremiah 18:7-8), but if it does that which is good, He will alter His threats to bestow mercy. Again, He affirms that He directs His promises to the man who does good; and if the same man thereafter works evil, He says that He changes His decision, not with regard to the men themselves, but with regard to their works which have thus changed in character. For after all, God is not angered at men but at their sins; and when no sins inhere in a man, God by no means inflicts a punishment which has been commuted. In other words, let us say that Nebuchadnezzar performed deeds of mercy toward the poor in accordance with Daniel's advice, and for that reason the sentence against him was delayed of execution for twelve months. But because he afterwards while walking about in his palace at Babylon said boastingly: "Is this not the great Babylon which I myself have built up as a home for the king by the might of my power and the glory of my name?" therefore he lost the virtue of his charitableness by reason of the wickedness of his pride.
"It may be that God will forgive thy sins." In view of the fact that the blessed Daniel, foreknowing the future as he did, had doubts concerning God's decision, it is very rash on the part of those who boldly promise pardon to sinners. And yet it should be recognized that indulgence was promised to Nebuchadnezzar in return, as long as he wrought good works. Much more, then, is it promised to other men who have committed less grievous sins than he. We read in Jeremiah also of God's direction to the people of the Jews, that they should pray for the Babylonians, inasmuch as the peace of the captives was bound up with the peace of the captors themselves (Jeremiah 29:7).
JeromeAD 420
Against the Pelagians 3.6
You may as well accuse God of falsehood because he said by the mouth of Jonah: “Yet three days, and Nineveh shall be overthrown.” But God will reply by the mouth of Jeremiah, “At what instant I shall speak concerning a nation and concerning a kingdom, to pluck up, and to break down and to destroy it; if that nation, concerning which I have spoken, turns from its evil, I will repent of the evil that I thought to do to them. And at what instant I shall speak concerning a nation and concerning a kingdom, to build and to plant it; if it does evil in my sight, that it obeys not my voice, then I will repent of the good, wherewith I said I would benefit them.” Jonah, on a certain occasion, was indignant because, at God’s command, he had spoken falsely; but his sorrow was proved to be ill founded, since he would rather speak truth and have a countless multitude perish than speak falsely and have them saved.
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).
Caesarius of ArlesAD 542
SERMON 109:2
If only the sinner would have recourse to repentance as quickly as God is willing to change that fixed sentence. Listen to the Lord through the prophet promise the greatest hope to the human race: “Finally I shall speak against a nation and against a kingdom, to root out and destroy them. If that nation shall turn from all of their evil deeds, I also shall repent of the evil that I thought to do to them.” Behold how great is our God’s goodness to us, and learn whether he will refuse his mercy, since he longs to change his sentence if we are converted. Therefore, let us turn to him, dearly beloved, and not wish to defer the amendment of our ways until the end of our life.
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 18:8 articulates a profound principle of divine governance, revealing God's dynamic responsiveness to the moral trajectory of nations. It posits that even when the Almighty has declared a judgment or an intention to bring disaster upon a people, His decree is not immutable if that nation genuinely turns from its wickedness. This verse profoundly underscores God's deep desire for repentance and His compassionate willingness to relent from pronounced calamities, showcasing His active and relational interaction with humanity rather than a rigid, unyielding predestination of judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 18:8 masterfully employs several literary devices to convey its profound theological truth regarding God's dynamic interaction with humanity. The primary device is a clear Conditional Statement, structured as an "If... then..." proposition. This highlights the contingent nature of God's judgments, emphasizing that divine action is often a direct, responsive consequence of human moral choices and repentance. Another significant device is Anthropomorphism, seen in God "repenting" (nâcham) and "thinking" (châshab). While God is immutable in His character and perfect in His knowledge, these human-like actions are used to convey His dynamic engagement with His creation and His capacity to alter His declared course of action in response to human repentance, without implying any change in His perfect nature or eternal purpose. Furthermore, the verse functions as a powerful Proverbial Statement or a universal Principle, encapsulating a timeless truth about God's interaction with humanity that extends far beyond the immediate historical context of ancient Judah, applying to all nations and individuals across time.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 18:8 profoundly shapes our understanding of divine justice and mercy, demonstrating that God's pronouncements of judgment are often conditional, rooted in His deep desire for humanity's repentance rather than their destruction. This principle reveals a God who is not rigidly bound by His own declarations when the moral landscape changes, but rather one who is deeply relational and responsive to the heart condition of His creation. It underscores the immense power of genuine repentance to avert divine wrath and illustrates God's compassionate willingness to relent from threatened calamity, emphasizing His long-suffering nature and His ultimate desire for restoration and life. This truth is a cornerstone of biblical theology, affirming God's sovereignty while upholding human responsibility.
REFLECTION AND APPLICATION
Jeremiah 18:8 offers immense hope and a profound call to action for individuals and nations alike. It powerfully challenges the fatalistic notion that once a path of judgment is declared, it is irreversible. Instead, it proclaims that God's heart is always open to genuine repentance, providing a pathway for averted consequences and renewed favor. For individuals, this means that no matter how deep the sin or how dire the personal circumstances, turning to God in humility and sincerity can always lead to His mercy and a transformative change in the trajectory of one's life. For communities and nations, it serves as a timeless reminder that societal ills and impending crises can be addressed not merely through political or economic means, but fundamentally through a collective turning away from wickedness and a return to divine principles. This verse fosters a dynamic understanding of faith, where human responsibility for moral choices directly impacts divine dealings, encouraging active engagement with God's truth and grace, and inspiring fervent prayer for personal and national revival.
Questions for Reflection
FAQ
Does God truly "repent" like humans do, implying He makes mistakes or changes His mind?
Answer: No, the Hebrew word nâcham (H5162), translated as "repent" when applied to God, does not imply regret over a past mistake, a change in His moral character, or a correction of His perfect knowledge. Instead, it signifies a change in His declared course of action or judicial intention in response to a fundamental change in human behavior, specifically genuine repentance. God's character and ultimate purposes are immutable (Malachi 3:6). However, His specific dealings with humanity are dynamic and responsive to our choices. When a nation turns from evil, God "relents" from the judgment He had threatened, demonstrating His profound mercy and desire for reconciliation, not a correction of an error. This is a powerful expression of His relational nature, showing He is not rigidly bound by His own pronouncements if the conditions that prompted them fundamentally change.
How does this verse reconcile with passages that describe God as unchanging or His decrees as fixed?
Answer: Jeremiah 18:8, along with other passages like Jonah 3:10 or Exodus 32:14, highlights the crucial distinction between God's immutable character and His conditional covenantal dealings. God's moral nature—His holiness, justice, and love—are unchanging. His ultimate plan for redemption and His faithfulness to His promises are also fixed and unalterable. However, His pronouncements of judgment or blessing upon nations or individuals are often conditional upon their response to His truth and commandments. The "evil" God "thought to do" is a just consequence of sin. When the sin is removed through sincere repentance, the just consequence is no longer necessary or applicable. This demonstrates God's consistent justice and mercy, rather than a contradiction. It is a dynamic interaction within a covenant relationship, where human free will and responsibility play a significant and impactful role.
CHRIST-CENTERED FULFILLMENT
Jeremiah 18:8, with its profound emphasis on God's responsiveness to repentance and His willingness to relent from judgment, finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. The "evil" that God "thought to do" unto a sinful humanity—the just wrath and condemnation for sin—was fully absorbed and eternally satisfied in Christ's atoning sacrifice on the cross. Through His perfect obedience and substitutionary death, Jesus became the Lamb of God who takes away the sin of the world, providing the singular and sufficient means for humanity to "turn from their evil" and receive divine mercy. No longer is God's relenting from judgment based on a nation's collective moral turning, but on individual faith in Christ's finished work. When we repent of our sins and believe in Jesus, God "repents" of the judgment we justly deserved, not because He changes His mind about sin's gravity, but because the penalty for that sin has been paid in full by His Son (Romans 3:25-26). Thus, the hope offered in Jeremiah 18:8 is perfectly realized in the New Covenant, where all who turn to Christ are assured of forgiveness, reconciliation, and eternal life, demonstrating God's unwavering love and His ultimate plan to redeem humanity through grace (Ephesians 2:4-5).