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.
Parallel Translations
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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.
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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.
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but if it do evil in My sight, that it hearken not to My voice, then I repent of the good, wherewith I said I would benefit it.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (12)
Passages linked to Jeremiah 18:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 2:30 “Therefore Yahweh, the God of Israel, says, ‘I said indeed that your house and the house of your father should walk before me forever.’ But now Yahweh says, ‘Far be it from me; for those who honor me I will honor, and those who despise me will be cursed.
- Ezekiel 33:18 When the righteous turns from his righteousness, and commits iniquity, he will even die therein.
- 1 Samuel 13:13 Samuel said to Saul, “You have done foolishly. You have not kept the commandment of Yahweh your God, which he commanded you; for now Yahweh would have established your kingdom on Israel forever.
- Ezekiel 18:24 “But when the righteous turns away from his righteousness, and commits iniquity, and does according to all the abominations that the wicked man does, should he live? None of his righteous deeds that he has done will be remembered. In his trespass that he has trespassed, and in his sin that he has sinned, in them he shall die.
- 1 Samuel 15:11 “It grieves me that I have set up Saul to be king; for he has turned back from following me, and has not performed my commandments.” Samuel was angry; and he cried to Yahweh all night.
- Psalms 125:5 But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
- Numbers 14:22 because all those men who have seen my glory, and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice;
- 1 Samuel 15:35 Samuel came no more to see Saul until the day of his death; for Samuel mourned for Saul: and Yahweh grieved that he had made Saul king over Israel.
- Jeremiah 7:23-28 but this thing I commanded them, saying, ‘Listen to my voice, and I will be your God, and you shall be my people. Walk in all the way that I command you, that it may be well with you.’ But they didn’t listen or turn their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward, and not forward. Since the day that your fathers came out of the land of Egypt to this day, I have sent to you all my servants the prophets, daily rising up early and sending them. Yet they didn’t listen to me or incline their ear, but made their neck stiff. They did worse than their fathers. “You shall speak all these words to them, but they will not listen to you. You shall also call to them, but they will not answer you. You shall tell them, ‘This is the nation that has not listened to Yahweh their God’s voice, nor received instruction. Truth has perished, and is cut off from their mouth.’
- Zephaniah 1:6 those who have turned back from following Yahweh, and those who haven’t sought Yahweh nor inquired after him.
- Numbers 14:34 After the number of the days in which you spied out the land, even forty days, for every day a year, you will bear your iniquities, even forty years, and you will know my alienation.’
- Ezekiel 45:20 So you shall do on the seventh day of the month for everyone who errs, and for him who is simple. So you shall make atonement for the house.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (6 sources)
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John Calvin 1540 · Public Domain Now follows the opposite clause, But if it will…
Now follows the opposite clause, But if it will do evil before mine eyes, so as not to hear my voice; that is, when a nation has been planted through my kindness, (for this is required by the context,) then I will repent, etc. By this denunciation is meant, that God would tread in the dust those whom he had favored with singular benefits, on account of the abuse made of them; although he had said, “When I promise bountifully and freely to a nation or a kingdom everything that can be wished, except my favor and goodness be rightly received, then I repent of the good done to it.” The meaning is, that the way of pardon is always open, when a sinner turns to God, and that it is in vain for men to boast of God’s promises, except, they in fear and obedience submit themselves to him.
Both these things were necessary; that is, that the Jews should know that God would be entreated if they repented, and that his promises could not be extended to those who were guilty of such gross abuse as a total disregard of his law and his prophets. Then the Prophet mentions here the ordinary course, — that as soon as men repented, they might safely and fully expect good things from God, for he is inclined to mercy; and then, that no nation, however it may excel in gifts, ought to indulge a foolish confidence and to use its present glory as means to despise its giver, for God can take away what he has given. The real import of the whole then is, that we cannot expect to enjoy the benefits which God bestows on us, except we persevere in faithfulness and in the fear of him. It is indeed cmtain that God’s blessings do not depend on worthiness in man; but still he will not have his bounty to be despised, as was the case with the Jews, and at this day it is a common thing in the world. It now follows,--
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Jer 18:10 If it do evil in my sight,…
Jer 18:10 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.
Ver. 10. Then will I repent of the good.] I will take away mine own, and be gone; {Hos 2:9} "curse their blessings," {Mal 2:2} and "destroy them after that I have done them good"; {as Jos 24:20} and all this, whether for the better or for the worse to a nation, God usually doth on the sudden; "At what instant," &c. Mercies, the more unexpected, the more welcome; judgments, the more sudden, the more direful they are.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Speaking, Jer 18:9, and repenting, Jer 18:10, must be…
Speaking, Jer 18:9, and repenting, Jer 18:10, must be understood in the same sense as in the two former verses. The reason of this is, because in all God’s threatenings and promises of this nature there is a condition either expressed or understood. God’s threatenings of evil must be understood with this condition, Unless men and women repent and turn from their evil ways; and his promises of good must be understood with this condition. If those to whom they are made be a willing and obedient people, and keep in the way of the Lord’s statutes.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And they said, there is no hope,.... Or, "but…
And they said, there is no hope,.... Or, "but they said" (w); not that there was no hope of the grace and mercy of God, upon their repentance and reformation, for that is before declared; but that they were so hardened in their sins, so fixed in their wicked courses, and so determined to go on in them, that there was no room for the prophet to hope of ever reclaiming them; signifying, that it was to little purpose to talk to them, or exhort them; his labour would be in vain; for they were at a point, and resolved to continue in their evil practices, let the consequences be what they would. Jarchi's note is,
"but I know that they will say to thee concerning thy words, that we do not care for them;''
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no, not a rush; you may as well hold your peace and say nothing; we are in no pain about future judgments, these give us no uneasiness. The Targum is,
"we are turned from thy worship;''
and we are resolved to continue as we are, and not to return to say what you will:
but we will walk after our own devices; God may take his way, and we will take ours; he has devised evil against us, you say, and he may bring it if he pleases; we have devised sin, and we shall go on in it:
and we will do everyone the imagination of his evil heart; whatsoever our hearts suggest to us as pleasant and agreeable, that we shall do, let the issue be what it will: it is not to be thought that these people expressed themselves in so many words; but this was the language of their hearts, and of their actions, known unto the Lord, and are put into this form by him, or by the prophet, expressing the real sentiments of their minds.
(w) "sed dixerunt", Schmidt; "sed dicunt", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 10. See Clarke on Jer 18:7.
Verse 10. See Clarke on Jer 18:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 10. I will repent of the good — How…
10. I will repent of the good — How fearful an illustration of this did God furnish in this very place. They who bought this potter’s field with the price of innocent and holy blood, furnish by so doing an historically perpetual and most sad and impressive instance of a potter’s vessel dashed to destruction.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.