TRV
Translation
King James Version
If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
Complete Jewish Bible
Maybe they will listen, and each of them turn from his evil way; then I will be able to relent from the disaster I intend to bring on them because of how evil their deeds are.
Berean Standard Bible
Perhaps they will listen and turn—each from his evil way of life—so that I may relent of the disaster I am planning to bring upon them because of the evil of their deeds.
American Standard Version
It may be they will hearken, and turn every man from his evil way; that I may repent me of the evil which I purpose to do unto them because of the evil of their doings.
World English Bible Messianic
It may be they will listen, and turn every man from his evil way; that I may repent me of the evil which I purpose to do to them because of the evil of their doings.
Geneva Bible (1599)
If so be they will hearken, and turne euery man from his euill way, that I may repent me of the plague, which I haue determined to bring vpon them, because of the wickednesse of their workes.
Young's Literal Translation
If so be they hearken, and turn back each from his evil way, then I have repented concerning the evil that I am thinking of doing to them, because of the evil of their doings.
Study This Verse
Commentary on Jeremiah 26 verses 1–6
1 ¶ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
2 Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word:
3 If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
4 And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
5 To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;
6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.
I. God directed him where to preach this sermon, and when, and to what auditory, v. 2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, Deu 4:2.
II. God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses. 1. He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, Jer 26:3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so. 2. He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, Jer 26:4-6. (1.) That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule - a reasonable demand. (2.) That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratio - that those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see Jer 7:12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ambrose of MilanAD 397
Concerning Repentance 2.5.29-31
The Novatians bring up a question from the words of the apostle Peter. Because he said, “if perhaps,” they think that he did not imply that forgiveness would be granted on repentance. But let them consider concerning to whom the words were spoken—of Simon, who did not believe through faith but was contemplating trickery. So, too, the Lord, to him who said, “Lord, I will follow you wherever you go,” replied, “Foxes have holes.” For he knew that the man was not being fully sincere. If, then, the Lord refused to him who was not baptized permission to follow him, because he saw that he was not sincere, do you wonder that the apostle did not absolve him who after baptism was guilty of deceit and whom he declared to be still in the bond of iniquity? But let this be my answer to them. As to myself, I say that Peter did not doubt, and I do not think that so great a question can be so easily disposed of by the questionable interpretation of a single word. For if they think that Peter doubted, did God doubt, who said to the prophet Jeremiah, “Stand in the court of the Lord’s house, and you shall give an answer to all Judah, to those who have come to worship in the Lord’s house, even all the words that I have appointed for you to answer to them. Do not omit a word, perhaps they will listen and be converted.” Let them say, then, that God also did not know what would happen. But ignorance is not implied in that word, but the common custom of Holy Scripture is observed to be taken in its simplest sense. Inasmuch as the Lord says also to Ezekiel, “Son of man, I will send you to the house of Israel, to those who have angered me, both themselves and their ancestors, this very day, and you shall say to them, Thus says the Lord, if perhaps they will hear and be afraid.” Did God not know that they could or could not be converted? So, then, that expression is not always a proof of doubt.
JeromeAD 420
Commentary on Jeremiah
(Chapter 26, Verse 1 and following) In the beginning of the reign of Joahim, son of Josiah, king of Judah, this word came from the Lord, saying: Thus says the Lord: Stand in the court of the house of the Lord, and speak to all the cities of Judah, from which they come to worship in the house of the Lord, all the words that I have commanded you to speak to them. Do not withhold a word, lest they listen and each one turn away from their evil way. And I may repent of the evil (or remain silent about the evil) that I intend to do to them because of the wickedness of their deeds. This prophecy is superior to the previous one: although it was made under the same king. For that one was made in the fourth year of Jehoiakim son of Josiah king of Judah, but this one at the beginning of the same king, as the Scripture says: In the beginning of the reign of Jehoiakim son of Josiah king of Judah, this word came from the Lord. Therefore, as we have often said, the order of history should not be woven in the prophets, since at present, the earlier things are spoken afterwards, and the later things, before. But whoever is going to speak the word of the Lord, must stand with Moses (Deut. V), and listen with the Psalmist: Those who stand in the house of the Lord, in the courts of the house of our God (Psalm CXXXIV, 2). And it is commanded that he speaks to all the cities of Judah: although the seventy cities did not translate, lest it should appear unseemly to speak in the court of the house of the Lord to cities that were not present: but when he speaks to the people and to the citizens, he speaks to those cities. But it stands beautifully in the atrium and vestibule of the Temple of the Lord, so that by the opportunity of the Lord's prayer and adoration, they are compelled to hear the words of the Prophet. Do not, he says, withhold the word: though it may be sad, though the rage of the listeners may be stirred up against you, nevertheless say what has been commanded to you: not fearing the persecutions of those who are stirred up against you, but the command of the Lord who orders it. Perhaps, he says, they may hear and be converted. An ambiguous word, perhaps, cannot befit the majesty of the Lord, but it speaks to our affection: that man's free will be preserved, so that he is not compelled to do or not to do anything by its foreknowledge, as if by necessity. For it is not because God knows something will happen that it will therefore happen, but because it will happen, God knows it, as if he were prescient of future events. And yet it is to be understood, according to this same Jeremiah: if the Lord predicts evil and the people repent, he will also repent of the punishment he threatened to carry out. And if he has promised prosperity and the people act negligently, God may change his judgement and bring misfortunes instead of blessings. Such a thing is also mentioned in the Gospel: 'I will send my son, perhaps they will respect him' (Luke 20:13). This is indeed spoken from the perspective of almighty God. In fact, he also says this in the present: 'Perhaps they will listen and turn from their evil ways, so that when they have repented and I have relented of the disaster I had planned to bring on them, I will not carry out my plan.' But I think to do [it] because of the wickedness of their studies, which if they are changed, my opinion will be changed. Let us read the story of Jonah and Nineveh.
JeromeAD 420
SIX BOOKS ON JEREMIAH 5:36.3-7
Jeremiah is also instructed to speak to all the cities of Judah, although the Septuagint does not translate the word cities, lest it seem indecorous to speak to cities from the court of the house of the Lord, to which they are not present. Yet, when he addresses the people and the citizens, he speaks to the cities themselves. And he stands beautifully in the court and the vestibule of the temple of the Lord, that the people may be brought together to hear the words of the prophet through the occasion of praying to the Lord and adoring him. “Do not remove a word,” he is told, even though it may be sorrowful, even though your audience may be incited to rage against you, nevertheless speak what you have been commanded to say, not yielding to the fear that they will persecute you but only to the rule of the Lord! “Perhaps,” he thinks, “they will listen and be converted.” However, an ambiguous word like “perhaps” cannot be reconciled with the majesty of the Lord but speaks instead of our desire that human free will be served and that it not be compelled from the Lord’s foreknowledge, as though of necessity, either to act or to refrain from acting. For it is not because God knows the future that the future comes about, but it is because of what will happen that God knows it before it occurs. Nevertheless, Jeremiah knew that if the Lord warned of bad consequences and the people did penance, they would be repenting for the sake of what the Lord threatened to do to them. Likewise, if the Lord had promised prosperity and the people then acted with negligence, God would exchange the favorable outcome for a bad one. Such is what is also found in the Gospel: “I will send my son; perhaps they will respect him,” spoken indeed from the person of the omnipotent God. Furthermore, in the present passage, he says, “If, perhaps, they listen and are converted each one from his wicked way, then after they repent, I will change my punishment and not do to them what I had planned to do because of their evil, but only if they change first.” We should also read the story of Jonah and Nineveh.
John CassianAD 435
CONFERENCE 2:17.25
But if one says that God revoked that severe sentence in consideration of their penitence, according to what he says by Ezekiel, “If I say to the wicked, ‘You will surely die’ and he becomes penitent for his sin and does judgment and justice … he shall surely live; he shall not die,” we are similarly taught that we should not be obstinate in our resolve, but that we should with gentle pity soften down the threats that necessity called forth. That we may not conclude that the Lord granted this specially to the Ninevites, he continually affirms by Jeremiah that he will do the same in general toward all and promises that without delay he will change his sentence in accordance with what we deserve, saying, “I will suddenly speak against a nation and against a kingdom to root out and to pull down and to destroy it. If that nation repents of the evil which I have spoken against it, I also will repent of the evil which I thought to do to them. And I will suddenly speak of a nation and a kingdom, to build up and to plant it. If it shall do evil in My sight, that it obey not my voice: I will repent of the good that I thought to do to it.” To Ezekiel also: “Leave out not a word, if so they will hearken and be converted every one from his evil way that I may repent of the evil that I thought to do to them for the wickedness of their doings.” And by these passages it is declared that we ought not obstinately to stick to our decisions but to modify them with reason and judgment, and that better courses should always be adopted and preferred and that we should turn without any delay to that course that is considered the more profitable. For this above all that invaluable sentence teaches us, because though each person’s end is known beforehand to God before his birth, yet somehow God so orders all things by a plan and method for all, and with regard to human disposition, that he decides on everything not by the mere exercise of his power or according to the indescribable knowledge that his foreknowledge possesses but according to the people’s present actions, and he rejects or draws to himself each one, and daily he either grants or withholds his grace.
Theodoret of CyrusAD 458
ON JEREMIAH 6:26.3
He did not use the word perhaps out of ignorance, aware as he was of their disobedience. Instead, he expressed such uncertainty to avoid their taking note of the divine sentence and despairing of salvation. It resembles also what was said by Ezekiel, “If then they hear, if then they see.” In other words, it was not a result of ignorance. It was, rather, to prevent their saying, He foretold our disobedience, and he is trustworthy, so how is it possible for us to be changed? Thus, in the present words he emphasizes that it is possible to undergo a change in behavior, if they are willing.
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 26:3 encapsulates a profound divine appeal for repentance, revealing God's conditional approach to impending judgment. Through the prophet Jeremiah, the Lord extends an offer of grace to the people of Judah and Jerusalem: if they would genuinely listen to His warnings and turn from His wicked ways, He would relent from the calamity He purposed to bring upon them due to their persistent evil deeds. This verse underscores God's deep desire for His people's restoration rather than their destruction, highlighting the transformative power of true repentance in averting divine discipline.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 26:3 primarily employs Conditional Statement, structuring God's response ("that I may repent me of the evil") as entirely dependent on the people's action ("If so be they will hearken, and turn"). This highlights human agency and responsibility in the face of divine warning. The verse also features significant Anthropomorphism in the phrase "that I may repent me of the evil." While God is unchanging in His character and eternal decrees, He is depicted using human terms of regret or change of mind to convey His relational responsiveness to His creation. This device makes God's interaction with humanity relatable and emphasizes His willingness to alter His declared course of action based on human repentance. Furthermore, there is a clear Contrast between "their evil way" and "the evil of their doings" (referring to human moral wickedness) and "the evil, which I purpose to do unto them" (referring to divine calamity or judgment). This distinction clarifies that God's "evil" is a righteous, punitive response to human sin, not a moral failing on His part.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:3 is a cornerstone verse for understanding God's character as both just and merciful. It reveals that while God is righteous in His judgment against sin, His ultimate desire is for reconciliation and life, not destruction. The conditional nature of His threatened judgment underscores the profound biblical truth that human repentance can genuinely alter the course of divine action, demonstrating His responsiveness to His people's free will. This verse powerfully portrays God's patience and long-suffering, extending an invitation to avert disaster even in the face of deep-seated rebellion. It's a testament to His covenant faithfulness, where His warnings are not merely pronouncements of doom but gracious calls to return to Him, rooted in His desire for their flourishing.
This principle of conditional judgment and the power of repentance is echoed throughout Scripture:
REFLECTION AND APPLICATION
Jeremiah 26:3 offers a timeless and profound message for believers today: God's heart is always inclined towards mercy and restoration, even when His justice demands judgment. His warnings, whether through Scripture, conscience, or circumstances, are not meant to condemn but to graciously call us to repentance. This verse reminds us that our choices have real consequences, and persistent rebellion will inevitably lead to divine discipline. However, it simultaneously offers immense hope: no matter how far we may have strayed or how dire our circumstances, a genuine turning back to God, a sincere "hearkening" and "turning from our evil way," can avert the "evil" (calamity) that our actions might otherwise incur. It challenges us to examine our own lives, both individually and corporately, and to respond with humility and obedience to God's ongoing call to repentance, trusting in His readiness to relent and restore.
Questions for Reflection
FAQ
What does it mean for God to "repent" in this verse, given His unchanging nature?
Answer: The phrase "that I may repent me of the evil" uses anthropomorphism, attributing human characteristics or emotions to God to make Him relatable. In this context, "repent" (Hebrew: nâcham) does not imply that God changes His essential character, His eternal purposes, or His perfect moral nature. Instead, it signifies a change in His declared intention or His course of action towards humanity in response to their repentance. God is immutable in His being and His ultimate plan, but He is dynamic and relational in His interactions. When humans change their ways (repent), God, in His mercy, can "change His mind" concerning the specific judgment or calamity He purposed to bring. This is a demonstration of His responsiveness to human free will and His desire for reconciliation over punishment, as seen in the story of Nineveh in Jonah 3:10.
Is God's judgment inevitable, or can it be averted through human action?
Answer: Jeremiah 26:3 clearly teaches that God's judgment, while purposed and just, is often conditional. The verse states, "If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them." This demonstrates that God's warnings of judgment are not always absolute decrees but are often calls to repentance, offering a path to avert the threatened calamity. While God's ultimate justice will prevail, His immediate actions can be influenced by humanity's response. Genuine repentance—a turning from sin and towards God—can indeed avert specific, impending judgments, highlighting God's mercy and His desire for His people to choose life and obedience. This principle is a cornerstone of prophetic ministry, where prophets often served as divine messengers calling for a change of heart to avoid impending doom, as exemplified in Ezekiel 33:11.
CHRIST-CENTERED FULFILLMENT
Jeremiah 26:3, with its profound call to "hearken, and turn every man from his evil way" to avert divine judgment, finds its ultimate fulfillment and deepest meaning in Jesus Christ. While the Old Testament prophets presented conditional warnings, Jesus embodies the definitive and ultimate call to repentance, offering not just a temporary reprieve from calamity but eternal salvation from the ultimate "evil" of sin and its consequences. He is the very Word of God whom we are called to "hearken" to (John 1:1-14). His life, death, and resurrection provide the means for true repentance, enabling us to genuinely "turn from our evil way" through the power of the Holy Spirit. The "evil" (calamity) that God purposed against humanity because of "the evil of their doings" was fully borne by Christ on the cross, where He became sin for us (2 Corinthians 5:21), thereby satisfying divine justice and making it possible for God to "repent" (relent) from His wrath against those who believe. Through faith in Him, we are granted a new covenant, where our sins are remembered no more (Hebrews 8:12), and we are reconciled to God, experiencing His mercy and grace rather than His judgment. Jesus is the Lamb of God who takes away the sin of the world, making the path of repentance not merely a human effort but a divine enablement leading to eternal life.