Jeremiah 36:3

Translation
King James Version
It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.
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KJV (with Strong's)
It may be that the house H1004 of Judah H3063 will hear H8085 all the evil H7451 which I purpose H2803 to do H6213 unto them; that they may return H7725 every man H376 from his evil H7451 way H1870; that I may forgive H5545 their iniquity H5771 and their sin H2403.
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Complete Jewish Bible
Perhaps the house of Y'hudah will listen to all the disaster I intend to bring on them, and turn back, each person from his evil way; then I will forgive their wickedness and sin."
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Berean Standard Bible
Perhaps when the people of Judah hear about all the calamity I plan to bring upon them, each of them will turn from his wicked way. Then I will forgive their iniquity and their sin.”
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American Standard Version
It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.
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World English Bible Messianic
It may be that the house of Judah will hear all the evil which I purpose to do to them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.
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Geneva Bible (1599)
It may bee that the House of Iudah will heare of all the euill, which I determined to doe vnto them that they may returne euery man from his euil way, that I may forgiue their iniquitie and their sinnes.
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Young's Literal Translation
if so be the house of Israel do hear all the evil that I am thinking of doing to them, so that they turn back each from is evil way, and I have been propitious to their iniquity, and to their sin.'
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See also
Jeremiah 18:8Acts 3:19Jeremiah 26:3Deuteronomy 30:2Ezekiel 12:3Jeremiah 36:7Deuteronomy 30:8
In the KJVVerse 19,846 of 31,102

Study This Verse

SUMMARY

Jeremiah 36:3 encapsulates God's profound and persistent desire for the nation of Judah to turn from their pervasive wickedness, thereby averting the severe judgment He purposed to bring upon them. This pivotal verse reveals a critical moment in Jeremiah's prophetic ministry, highlighting divine warning, an earnest call to genuine repentance, and the compassionate promise of God's readiness to forgive their iniquity and sin if they would but heed His voice and fundamentally change their ways.

CONTEXT

  • Literary Context: Jeremiah 36 opens with a direct divine command to the prophet Jeremiah to compile all the prophecies previously spoken against Israel, Judah, and all nations since the beginning of his ministry. This monumental task, undertaken by Jeremiah's scribe Baruch, was not merely for archival purposes but served a specific, urgent function: to be read publicly to the "house of Judah." The immediate literary context reveals that the scroll's purpose, as stated in this verse, was to provoke a hearing that would lead to repentance, thereby offering a final, gracious opportunity for the people to avoid the impending disaster. The subsequent narrative in Jeremiah 36 details the reading of the scroll, King Jehoiakim's defiant act of burning it, and God's subsequent pronouncement of even greater judgment upon the king and his house, underscoring the gravity of Judah's refusal to heed this divine warning. This verse, therefore, serves as the foundational statement of divine intent behind the entire scroll-writing and public reading event.
  • Historical & Cultural Context: This prophecy was delivered during the tumultuous reign of King Jehoiakim (c. 609-598 BC), a period marked by profound spiritual decline, widespread idolatry, and pervasive social injustice in Judah. Politically, Judah found itself precariously positioned between the rising imperial power of Babylon and the waning influence of Egypt, leading to instability and a false sense of security among its populace and leadership. Culturally, the people had largely abandoned the covenant stipulations of Yahweh, embracing pagan practices and a superficial religiosity that failed to address their deep-seated rebellion. Jeremiah's ministry was characterized by persistent, often unpopular, calls for repentance amidst a populace and leadership largely unwilling to listen. The act of writing down prophecies and reading them publicly was a recognized and authoritative method of disseminating official or divine decrees in the ancient Near East, giving them significant weight. God's instruction for Jeremiah to document these warnings through Baruch was a final, tangible expression of His long-suffering patience before the inevitable Babylonian exile, which ultimately resulted in the fall of Jerusalem and the destruction of the Temple.
  • Key Themes: Jeremiah 36:3 powerfully articulates several core themes central to the book of Jeremiah and biblical theology as a whole. Firstly, it highlights Divine Warning and Impending Judgment, emphasizing that God's "evil" (calamity) is a righteous and purposed consequence of Judah's persistent rebellion against the covenant, not an arbitrary act. This theme is pervasive throughout Jeremiah's prophecies, such as the dire warnings in Jeremiah 25. Secondly, the verse underscores the Urgent Call to Repentance, portraying God's earnest desire for His people to "return every man from his evil way," which signifies a complete moral and spiritual turning from sin back to Him. This theme is foundational to the prophetic message, as seen throughout the call to repentance in Jeremiah 7 and Jeremiah 18. Thirdly, it reveals God's Enduring Mercy and Willingness to Forgive, demonstrating that despite the severity of the threatened judgment, God's ultimate desire is to "forgive their iniquity and their sin." This compassionate aspect of God's character is a recurring motif in Scripture, beautifully articulated in Exodus 34:6-7. Finally, the verse powerfully illustrates the Conditional Nature of Divine Prophecy, showing that God's pronouncements of judgment can be averted or mitigated through genuine repentance, a principle explicitly stated by God Himself in Jeremiah 18:7-8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • house (Hebrew, bayith', H1004): This term primarily means "a house" but extends to encompass "family," "household," or even "palace" and "temple." In "the house of Judah," it refers to the entire nation, the collective people descended from Judah, emphasizing their corporate identity and responsibility before God. It implies not just a physical dwelling but the entire lineage and social structure of the Judean kingdom.
  • purpose (Hebrew, châshab', H2803): This root means "to plait or interpenetrate, i.e. (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute." In this context, when attributed to God, it signifies His deliberate, calculated, and well-thought-out intention to bring judgment. It is not a rash decision but a carefully considered divine plan, indicating the certainty and justness of the impending "evil" (calamity) as a consequence of Judah's actions.
  • return (Hebrew, shûwb', H7725): This primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." Here, it carries the profound theological meaning of repentance (Hebrew: teshuvah) – a complete turning away from one's "evil way" and a turning back towards God and His covenant. It implies a fundamental change of mind, heart, and action, a reorientation of one's entire life toward God.
  • evil (Hebrew, raʻ', H7451): This word refers to "bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity, displeasure, distress, evil, grief, harm, heavy, hurt, ill, mischief, misery, naught, noisome, trouble, vex, wicked, worse, wretchedness, wrong." In the phrase "all the evil which I purpose to do unto them," it denotes the calamitous consequences and judgments God intends to bring upon Judah, such as war, famine, and exile, as a result of their moral evil and disobedience. It is a punitive, not an inherently immoral, "evil" from God's perspective, representing the just outworking of divine wrath against sin.

Verse Breakdown

  • "It may be that the house of Judah will hear all the evil which I purpose to do unto them;": This initial clause sets a conditional and hopeful tone, indicating God's desire for Judah to respond positively rather than a certainty of their repentance. "The house of Judah" refers to the entire nation, emphasizing a corporate responsibility. The "evil" God purposes is not moral wickedness but the calamitous judgment (e.g., invasion, destruction, exile) He intends to inflict as a just consequence of their persistent sin. The phrase underscores God's sovereignty and His deliberate, purposed action in response to human rebellion and covenant infidelity.
  • "that they may return every man from his evil way;": This clause clearly articulates the divine purpose behind the warning: to elicit genuine repentance. "Return" (Hebrew: shuv) signifies a complete turning away from their current sinful course of life. The emphasis on "every man" highlights individual accountability and the need for a personal, comprehensive transformation, not just a superficial or collective change. Their "evil way" encompasses their idolatry, social injustice, spiritual apathy, and general disobedience to God's covenant commands.
  • "that I may forgive their iniquity and their sin.": This final clause expresses God's ultimate desire and the gracious outcome of true repentance. "Forgive" (Hebrew: salach) denotes a divine act of pardon, a willingness to absolve guilt and remove the penalty of wrongdoing. "Iniquity" (Hebrew: avon) often refers to the perversity or guilt of sin, implying a distortion of character and a bending away from God's standard. "Sin" (Hebrew: chatta'ah) more broadly means "missing the mark" or failing to meet God's righteous standard. Together, these terms encompass the full scope of their wrongdoing, which God is ready to pardon upon their genuine return.

Literary Devices

Jeremiah 36:3 employs several literary devices to convey its powerful and urgent message. The most prominent is the Conditional Clause, introduced by the phrase "It may be that," which creates a sense of divine hope and contingency. This structure highlights God's desire for a different outcome than the one necessitated by Judah's current path, emphasizing His long-suffering patience and His preference for mercy over judgment. There is also an element of Anthropomorphism in the phrase "all the evil which I purpose to do unto them." While "evil" here refers to calamity or disaster, the language attributes to God a human-like intention or design ("purpose"), making His impending judgment tangible and understandable to the audience. The pairing of "iniquity and their sin" demonstrates Merism or Parallelism, where two related terms are used to encompass the entirety of a concept – in this case, the full spectrum of human wrongdoing and rebellion against God. This emphasizes the comprehensive nature of the forgiveness God offers. Finally, the verse itself functions as a potent Prophetic Warning, a common device in Jeremiah, serving not merely to predict the future but to actively call for a change in behavior to avert the predicted doom, thereby highlighting the ethical and volitional dimension of prophecy.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 36:3 stands as a profound theological statement on the nature of God's justice, mercy, and the critical role of human repentance within the covenant relationship. It reveals a God who, though righteous in His judgment against sin, is also incredibly patient and desirous of reconciliation. The "evil" He purposes is not arbitrary malice but the just consequence of Judah's persistent rebellion, a divine response designed to bring about a turning. Yet, even in the face of such impending judgment, His primary motivation is to offer a path to forgiveness. This demonstrates the conditional aspect of many Old Testament prophecies of judgment, where a change in human behavior can lead to a change in divine action. The verse underscores that God's ultimate goal is not destruction but restoration, provided His people respond with genuine contrition and a decisive turning from their sinful ways. It affirms that God's character is fundamentally oriented towards grace, even when His hand is raised in judgment.

REFLECTION AND APPLICATION

Jeremiah 36:3 serves as a timeless mirror for individuals and communities today, reflecting God's enduring character and His consistent call to humanity. It reminds us that God's warnings, whether delivered through Scripture, the prompting of conscience, or the circumstances of life, are not merely declarations of doom but gracious opportunities for re-evaluation and change. They are invitations to escape the natural and spiritual consequences of our "evil ways." The verse challenges us to consider our own lives: are there areas where we are stubbornly pursuing a path contrary to God's will, ignoring divine warnings? Do we genuinely "hear" His warnings, not just intellectually, but with a heart prepared to respond with humility and obedience? True repentance, a decisive turning from our sinful practices and attitudes, is presented as the essential pathway to experiencing God's profound forgiveness and averting the spiritual or natural consequences of our rebellion. This passage encourages a posture of humility and responsiveness, trusting that God's mercy is always available to those who sincerely turn to Him, offering hope even in the face of impending consequences.

Questions for Reflection

  • How do I typically respond to warnings, whether from God's Word, the counsel of others, or life circumstances? Do I see them as threats or as gracious opportunities for change and growth?
  • What specific "evil ways" (habits, attitudes, actions, or omissions) might God be calling me to "return" from in my own life? What would a genuine, decisive "turning" look like for me in practical terms?
  • How does God's willingness to forgive, even in the face of severe judgment, deepen my understanding of His character and motivate my own repentance and pursuit of holiness?

FAQ

Why does God "purpose to do evil" if He is good?

Answer: The term "evil" (Hebrew: ra') in Jeremiah 36:3, when attributed to God's purpose, refers not to moral wickedness or malevolence but to calamity, disaster, or judgment. It signifies the severe, punitive consequences that God, in His perfect justice and holiness, brings upon a people or individual due to their persistent moral evil and rebellion against His righteous standards. God is inherently good and incapable of moral evil. His "purposing evil" in this context is a righteous act of judgment, a just response to the "evil way" of Judah (their idolatry, injustice, and disobedience). It's a demonstration of His holiness and sovereignty, where He orchestrates events to bring about deserved discipline or correction, as seen in other prophetic warnings like those in Isaiah 45:7, where "evil" clearly refers to disaster.

Is God's forgiveness conditional on human repentance?

Answer: In the context of Jeremiah 36:3 and much of the Old Testament, God's forgiveness for national or individual sin is indeed presented as conditional upon genuine repentance. The verse explicitly states, "that they may return every man from his evil way; that I may forgive their iniquity and their sin." This highlights a fundamental principle: while God is merciful and desires to forgive, His forgiveness is extended to those who humbly acknowledge their sin and turn away from it. This is not to say that God's grace is earned by human effort, but that repentance is the necessary human response that positions one to receive the divine pardon that God is eager to grant. It is a turning to God that enables Him to turn to us in forgiveness. This principle is echoed throughout Scripture, such as in Acts 3:19, where repentance leads to the blotting out of sins.

CHRIST-CENTERED FULFILLMENT

Jeremiah 36:3, with its emphasis on God's warning, the urgent call to repentance, and the compassionate promise of forgiveness, finds its ultimate and most profound fulfillment in Jesus Christ. While Judah was called to "return every man from his evil way" to avert temporal judgment and national calamity, Christ's advent inaugurated the definitive call to repentance for the forgiveness of eternal sin and the avoidance of eternal judgment. Jesus Himself began His public ministry proclaiming, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." He is the ultimate Lamb of God whose sacrifice on the cross provided the perfect and complete atonement for "iniquity and sin," making divine forgiveness accessible not merely by turning from an "evil way" but by turning to Him as the Way, the Truth, and the Life (John 14:6). The "evil" God purposed in Jeremiah's day was temporal judgment, but through Christ, humanity is warned of eternal separation from God and offered the means of escape through His atoning work. The New Covenant, established in His blood, promises not just a conditional forgiveness but a radical transformation of the heart, enabling a true and lasting "return" to God, where sins are remembered no more (Hebrews 8:10-12). Thus, the hope of Jeremiah 36:3 for a people turning and receiving forgiveness is gloriously realized in the person and work of Jesus Christ, who perfectly embodies God's desire to pardon and restore.

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Commentary on Jeremiah 36 verses 1–8

In the beginning of Ezekiel's prophecy we meet with a roll written in vision, for discovery of the things therein contained to the prophet himself, who was to receive and digest them, Eze 2:9, Eze 2:10; Eze 3:1. Here, in the latter end of Jeremiah's prophecy, we meet with a roll written in fact, for discovery of the things contained therein to the people, who were to hear and give heed to them; for the written word and other good books are of great use both to ministers and people. We have here,

I. The command which God gave to Jeremiah to write a summary of his sermons, of all the reproofs and all the warnings he had given in God's name to his people, ever since he first began to be a preacher, in the thirteenth year of Josiah, to this day, which was in the fourth year of Jehoiakim, Jer 36:2, Jer 36:3. What had been only spoken must now be written, that it might be reviewed, and that it might spread the further and last the longer. What had been spoken at large, with frequent repetitions of the same things, perhaps in the same words (which has its advantage one way), must now be contracted and put into less compass, that the several parts of it might be better compared together, which has its advantage another way. What they had heard once must be recapitulated, and rehearsed to them again, that what was forgotten might be called to mind again and what made no impression upon them at the first hearing might take hold of them when they heard it the second time. And what was perhaps already written, and published in single sermons, must be collected into one volume, that none might be lost. Note, The writing of the scripture is by divine appointment. And observe the reason here given for the writing of this roll (Jer 36:3): It may be the house of Judah will hear. Not that the divine prescience was at any uncertainty concerning the event: with that there is no peradventure; God knew certainly that they would deal very treacherously, Isa 48:8. But the divine wisdom directed to this as a proper means for attaining the desired end: and, if it failed, they would be the more inexcusable. And, though God foresaw that they would not hear, he did not tell the prophet so, but prescribed this method to him as a probably one to be used, in the hopes that they would hear, that is, heed and regard what they heard, take notice of it and mix faith with it: for otherwise our hearing the word, though an angel from heaven were to read or preach it to us, would stand us in no stead. Now observe here, 1. What it is hoped they will thus hear: All that evil which I purpose to do unto them. Note, The serious consideration of the certain fatal consequences of sin will be of great use to us to bring us to God. 2. What it is hoped will be produced thereby: They will hear, that they may return every man from his evil way. Note, The conversion of sinners from their evil courses is that which ministers should aim at in preaching; and people hear the word in vain if that point be not gained with them. To what purpose do we hear of the evil God will bring upon us for sin if we continue, notwithstanding, to do evil against him? 3. Of what vast advantage their consideration and conversion will be to them: That I may forgive their iniquity. This plainly implies the honour of God's justice, with which it is not consistent that he should forgive the sin unless the sinner repent of it and turn from it; but it plainly expresses the honour of his mercy, that he is very ready to forgive sin and only waits till the sinner be qualified to receive forgiveness, and therefore uses various means to bring us to repentance, that he may forgive.

II. The instructions which Jeremiah gave to Baruch his scribe, pursuant to the command he had received from God, and the writing of the roll accordingly, Jer 36:4. God bade Jeremiah write, but, it should seem, he had not the pen of a ready writer, he could not write fast, or fair, so as Baruch could, and therefore he made use of him as his amanuensis. St. Paul wrote but few of his epistles with his own hand, Gal 6:11; Rom 16:22. God dispenses his gifts variously; some have a good faculty at speaking, others at writing, and neither can say to the other, We have no need of you, Co1 12:21. The Spirit of God dictated to Jeremiah, and he to Baruch, who had been employed by Jeremiah as trustee for him in his purchase of the field (Jer 32:12) and now was advanced to be his scribe and substitute in his prophetical office; and, if we may credit the apocryphal book that bears his name, he was afterwards himself a prophet to the captives in Babylon. Those that begin low are likely to rise high, and it is good for those that are designed for prophets to have their education under prophets and to be serviceable to them. Baruch wrote what Jeremiah dictated in a roll of a book on pieces of parchment, or vellum, which were joined together, the top of one to the bottom of the other, so making one long scroll, which was rolled perhaps upon a staff.

III. The orders which Jeremiah gave to Baruch to read what he had written to the people. Jeremiah, it seems was shut up, and could not go to the house of the Lord himself, Jer 36:5. Though he was not a close prisoner, for then there would have been no occasion to send officers to seize him (Jer 36:26), yet he was forbidden by the king to appear in the temple, was shut out thence where he might be serving God and doing good, which was as bad to him as if he had been shut up in a dungeon. Jehoiakim was ripening apace for ruin when he thus silenced God's faithful messengers. But, when Jeremiah could not go to the temple himself, he sent one that was deputed by him to read to the people what he would himself have said. Thus St. Paul wrote epistles to the churches which he could not visit in person. Nay, it was what he himself had often said to them. Note, The writing and repeating of the sermons that have been preached may contribute very much towards the answering of the great ends of preaching. what we have heard and known it is good for us to hear again, that we may know it better. To preach and write the same thing is safe and profitable, and many times very necessary (Phi 3:1), and we must be glad to hear a good word from God, though we have it, as here, at second hand. Both ministers and people must do what they can when they cannot do what they would. Observe, When God ordered the reading of the roll he said, It may be they will hear and return from their evil ways, Jer 36:3. When Jeremiah orders it, he says, It may be they will pray (they will present their supplications before the Lord) and will return from their evil way. Note, Prayer to God for grace to turn us is necessary in order to our turning; and those that are convinced by the word of God of the necessity of returning to him will present their supplications to him for that grace. And the consideration of this, that great is the anger which God has pronounced against us for sin, should quicken both our prayers and our endeavours. Now, according to these orders, Baruch did read out of the book the words of the Lord, whenever there was a holy convocation, Jer 36:8.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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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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