At the instant I speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it;
Parallel Translations
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At the instant I speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it;
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At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;
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At one instant I may speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy 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 (6)
Passages linked to Jeremiah 18:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 1:10 Behold, I have today set you over the nations and over the kingdoms, to uproot and to tear down, to destroy and to overthrow, to build and to plant.”
- Jeremiah 12:14-17 Yahweh says, “Concerning all my evil neighbors, who touch the inheritance which I have caused my people Israel to inherit: Behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them. It will happen that after I have plucked them up, I will return and have compassion on them. I will bring them again, every man to his heritage, and every man to his land. It will happen, if they will diligently learn the ways of my people, to swear by my name, ‘As Yahweh lives;’ even as they taught my people to swear by Baal, then they will be built up in the middle of my people. But if they will not hear, then I will pluck up that nation, plucking up and destroying it,” says Yahweh.
- Jeremiah 45:4 “You shall tell him, Yahweh says: ‘Behold, that which I have built, I will break down, and that which I have planted I will pluck up; and this in the whole land.
- Jeremiah 25:9-14 behold, I will send and take all the families of the north,” says Yahweh, “and I will send to Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against its inhabitants, and against all these nations around. I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations. Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp. This whole land will be a desolation, and an astonishment; and these nations will serve the king of Babylon seventy years. “It will happen, when seventy years are accomplished, that I will punish the king of Babylon and that nation,” says Yahweh, “for their iniquity. I will make the land of the Chaldeans desolate forever. I will bring on that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah has prophesied against all the nations. For many nations and great kings will make bondservants of them, even of them. I will recompense them according to their deeds, and according to the work of their hands.”
- Amos 9:8 Behold, the eyes of the Lord Yahweh are on the sinful kingdom, and I will destroy it from off the surface of the earth; except that I will not utterly destroy the house of Jacob,” says Yahweh.
- Jonah 3:4 Jonah began to enter into the city a day’s journey, and he cried out, and said, “In forty days, Nineveh will be overthrown!”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain This is a fuller application of the Prophet’s doctrine;…
This is a fuller application of the Prophet’s doctrine; for he had said generally before, that the people were in God’s hand as the clay is in the hand of the potter; but he adds here what is more popular or comprehensive, — that all men are in the hand of God, so that he now favors one nation with his blessing, and then deprives them of it, and that he raises up those whom he had previously brought low.
I have said that this part of the doctrine is more popular or comprehensive, for he refers to repentance. When Paul adduced this similitude, — that we are in the power of God as the clay is in the hand of the potter, he spoke not in so popular a manner: for he did not speak of repentance, but ascended higher and said, that before the world was created, it was in God’s power to determine what he pleased respecting every individual, and that we are now formed according to his will, so that he chooses one and rejects the other. Paul then did not refer to faithfulness nor to repentance, but spoke of the hidden purpose of God, by which he has predestinated some to salvation and some to destruction. (Romans 9:21.) Isaiah also seems to have had the same thing in view; for he says only,
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“Woe to them who rise up against their Maker.” (Isaiah 45:9.)
Cannot I determine, saith God, with regard to men, as the potter, who forms the clay as he pleases? We must then maintain this principle, — that men are thus formed according to God’s will, so that all must become mute;. for uselessly do the reprobate make a clamor, object and say, “Why hast thou formed us thus?” Has not the potter, says Paul, power, etc.? This is what must be said of God’s hidden predestination.
But Jeremiah here accommodates his doctrine to the people, that he might shew, that God had by a gratuitous covenant cliosen and adopted the seed of Abraham in such a way, that he could still repudiate the unworthy, even all those who despised so great a favor.
We now see the various applications of this doctrine; God determined, before the creation of the world, what he pleased respecting each individual; but his counsel is hid, and to us incomprehensible. There is here a more familiar application made, — that, God at one time takes away his blessings, and that at another he raises men as it were from death, that he might set them on high, according as he pities those who truly and from the heart turn to him, or is offended with the ingratitude of such as reject his offered favors.
Hence he says, Suddenly will I speak against a nation and against a kingdom, to pull down, to root up, or to extirpate, and to destroy. By saying suddenly, he reminds the Jews of their origin; for what was their condition when the Lord stretched out his hand to them, and brought them from that wretched bondage in which they lived? as though he had said, “Consider from whence God raised you, and then acknowledge that he raised you in a wonderful manner and beyond human expectation; for in the same day ye were of all the most miserable, and of all the most happy; one night not only brought you from death into life, but carried you from the deepest abyss above all earthly happiness, as though ye rode on the clouds.” God then suddenly spoke.
But he refers also to punishment; God speaks of a nation and of a kingdom, to do it good; and he speaks again, in order to pull down, to destroy a nation and a kingdom. How then comes it, that they who seem for a time to flourish and to be most happy, suddenly perish? Because God punishes men for their ingratitude. And how comes it, that they, who were trodden under foot by all, suddenly rise? Because the Lord pities them.
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 18:7 [At what] instant I shall speak concerning…
Jer 18:7 [At what] instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy [it];
Ver. 7. At what instant I shall speak.] As God loveth to forewarn; and he therefore threateneth, that he may not punish, for he would be prevented.
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 God thus speaketh concerning nations and kingdoms more immediately…
God thus speaketh concerning nations and kingdoms more immediately in his word, or more mediately by his prophets and ministers; he told Jeremiah, Jer 1:10, that he had set him over nations, to root out, and to pull down
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 at what instant I shall speak concerning a…
And at what instant I shall speak concerning a nation, and concerning a kingdom,.... By way of promise on the other hand: or, "and the moment I shall speak", &c. as in Jer 18:7; in favour to a people; signifying, that if they do that which is right and good, and continue therein, it may be expected that I will appear for and among such a nation and kingdom:
to build and to plant it; to build up its fences that have been broken down, and to plant it with pleasant plants, and make it prosperous and flourishing, and protect and defend it, and keep it safe, and in a secure condition; so that it shall be in very thriving circumstances, and be out of the power of its enemies to hurt it.
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 7. - 10. At what instant I shall…
Verse 7. - 10. At what instant I shall speak concerning a nation, &c. - If that nation, against whom, &c. - And at what instant, &c. - If it do evil, &c.] These verses contain what may be called God's decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die.
If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 18:7-8. At what instant I shall speak concerning…
Jer 18:7-8. At what instant I shall speak concerning a nation, &c. — God speaks thus concerning nations and kingdoms in his word, and by his prophets and ministers. Thus he told Jer 1:10, that he had set him over the nations, to root out and pull down — That is, to declare they should be rooted out and pulled down, or to make known the divine purposes concerning them. If that nation, against whom 1 have pronounced, turn, &c., I will repent, &c. — Repentance in man produces repentance in God. The threatenings of God being conditional, when they are suspended by his long-suffering and mercy, or prevented by the amendment of the persons against whom they are denounced, he is said, in Scripture, to repent; not that the phrase implies that there is any change in him, but that there is a change in us; and that his conduct toward us, provided his denunciations were not conditional, is the same as if he repented or changed his mind. But the reader is desired to see what is said on this subject, Gen 6:6.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain At what instant - literally, “in a moment.” Here,…
At what instant - literally, “in a moment.” Here, “at one time - at another time.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain At what instant--in a moment, when the nation least…
At what instant--in a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, that is, In one and the same day ye were the most wretched, and then the most favored of all people [CALVIN].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7, 9. At what instant… at what instant —…
7, 9. At what instant… at what instant — These phrases are correlative, like the now… now, of Jer_18:11.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. At what instant] lit. Suddenly. The same word…
7. At what instant] lit. Suddenly. The same word occurs at the beginning of Jer_18:9. The rendering in the two cases probably is At one moment—at another. (So Oxf. Heb. Lex.)
7–10. See introd. note.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7-10) At what instant I shall speak concerning a…
(7-10) At what instant I shall speak concerning a nation . . .—The words carry the thoughts of the prophet back to those which had been stamped indelibly on his memory when he was first called to his work (Jer_1:10). He is now taught that that work was throughout conditional. In bold anthropomorphic speech Jehovah represents himself as changing His purpose, even suddenly, “in an instant,” if the nation that is affected by it passes from evil to good or from good to evil. The seeming change is but the expression of an unchanged eternal Law of Righteousness, dealing with men according to their works. This, and not the assertion of an arbitrary, irresistibly predestinating will, was the lesson the prophet had been taught by the parable of the potter’s wheel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 7, 8. At what instant, etc.; rather, One…
Vers. 7, 8. At what instant, etc.; rather, One instant I may speak... but if that nation, against which 1 have spoken, turn from their evil, I repent of the evil that I thought to do unto them. A similar rendering for the next verse.
Vers. 7-10. God"s action determined by man"s conduct.
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These verses may be read as balancing those that precede. The illustration of the potter at his work shows us simply the Divine side of life. The following verses take us round to the human side, and the human conditions in accordance with which God exercises the rights and power of his absolute sovereignty.
I GOD DETERMINES HIS ACTION ACCORDING TO THE CONDUCT OF MAN. He does not act blindly, inconsiderately, on. general principles alone, without regard to individual cases, nor with one changeless course irrespective of the changes in the behavior of his creatures. He takes note of these changes and modifies his treatment of men by their varying requirements.
1. This fact is not derogatory to the absolute sovereignty of God. A just sovereign considers his people. God acts according to his own will; but his will, though inflexible in moral principles, varies in the choice of particular actions according as the application of those principles varies with the circumstances of the world.
2. This fact is not inconsistent with the definiteness of the purposes of God. The potter has his definite design, yet he proceeds with his work to the conclusion or breaks up the clay and begins again, according as he finds it plastic or brittle.
II A CHANGE ON MAN"S PART FROM REBELLION TO PENITENCE WILL BE MET BY A CHANGE ON GOD"S PART FROM WRATH TO MERCY. God"s threats are conditional. Forgiveness is the result of no after-thought, of no change in the "temper" of God. It is contemplated by God from the first, and promised on condition of repentance whenever repentance is genuinely experienced. Therefore there is every encouragement to repentance and hope. The darkest denunciations of judgment refer only to the impenitent. It is not too late to expect the forgiving mercy of God, so long as it is not too late for us to repent. This is reasonable, since the end of punishment is not vindictive but remedial. The mere paying of a penalty is of no good in itself. It might please a vain and vengeful despot, but not a merciful father. If the restoration of his child is effected without it the father will gladly acknowledge that it is needless.
III A CHANGE ON MAN"S PART FROM FIDELITY TO APOSTASY WILL BE MET BY A CHANGE ON GOD"S PART FROM MERCY TO WRATH. This is a necessary consequence of the preceding principles. God"s promises are as conditional as his threats. It would be neither just nor merciful to us for God to continue his favors unabated after we had departed from him. The removal of them is a wholesome warning to us. It springs naturally from the personal relation of God to his people, one which depends on reciprocal sympathy. Therefore it is vain to presume on our past experience of God"s goodness, for immunity from the consequences of our later sins, or to suppose that a happy condition of peace with God once attained can never be lost. We may lose it and be in a worse condition than if we had never had it. (Heb_6:4-6)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain If that nation, against whom I have pronounced, turn…
Jer_18:7-8
If that nation, against whom I have pronounced, turn from their evil, I will repent.
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I. The being and condition of countries and communities, of nations and kingdoms, are under the control of the Most High. To suppose Him watchful of the operations in the universe, and yet not active in the management of them, would seem irreconcilable with the inefficacy of all laws without His might; with the appearance of design in most events; with the effects of a sublime power which many of them display; and with the existence, on peculiar occasions, of some occurrences which have been departures from the ordinary course of nature. To believe any affairs to be under the guidance of His providence, and yet to imagine that the fortunes of whole countries and people are free from His observation and care, would be inconsistent with the variety and magnitude of the interests which are in those fortunes always involved. But it may be objected, if it is thus certain that the events of time are under the superintendence of God, why are there so great evils both in the natural and political world? To this it would be sufficient to reply, that in us beings of yesterday, who see but a few links of the vast chain in which the Almighty hath connected all occurrences in the universe; who with the utmost effort of our faculties are unable, in this our low position, to perceive the final results of any of His operations; it is vainly presumptuous to attempt to fathom the counsels of His mind; and worse than presumptuous, with the evidences which He hath vouchsafed to give us in His word and works, of His wisdom, goodness, and rectitude, to doubt that all His arrangements will terminate to the honour of His government, and the greatest possible benefit of His creatures. As the objection, however, is plausible, it may be well to observe further, that our estimate of what appears to be evil may often be erroneous. Somewhere I have seen it with striking force and beauty asked, whether the insect whose habitation the ploughshare overturns knows that its motions conduce to that fertility of the earth which is to sustain many intelligent creatures? In like manner, from the convulsions and terrible occurrences in the moral world, there may be educed by the Being who bringeth good out of evil, such results as will advance His purposes, and the general welfare.
II. The great cause of perplexities and troubles, calamities and ruin, in any region, is the predominance of corrupt principles and manners. For the evils which the Divine Providence sends upon the world, there can be no other cause than the transgressions of the inhabitants thereof. The Scriptures again and again represent the calamities of a people as the punishment of their sins (Hos_14:1; Jer_5:9; Jer_5:25; Jer_18:9-10; Hab_3:12-13; Psa_75:9-10; 1Ki_9:7-9). Nor is reason less explicit upon this truth than revelation. Upon a little reflection she perceives that the Almighty, being perfectly holy, wise, and good, will approve and encourage virtue. This necessarily implies the condemnation and punishment of vice. In beings destined to exist hereafter, there is extensive opportunity for the fulfilment of the Divine intentions. Their immortality opens a wide field for the display of the justice of God. And hence it is, that in this present state vice does not always in the individual meet its retribution, nor virtue its reward. But nations and communities, as such, are not immortal. It should therefore seem reasonable that they should in their present existence enjoy the rewards due to their virtues, and endure the punishments which their vices deserve. To place the point beyond dispute, experience, weeping as she reviews her venerable annals, declares from them that the indignation of Heaven has frequently been brought upon whole communities by their sins: that debase inert, calamity, and ruin have resulted to them from the predominance of depraved principles and manners.
III. By a timely reformation of their principles and lives, communities may avert the displeasure of the Almighty. Contrition is estimable, and acceptable through the Redeemer, in an individual. It has turned away the wrath of Heaven from many an offender. But when a community, as one body, is roused by a sense of danger, or by the calls of the Most High, in alarming occurrences, in foreign examples, or in His holy Word, or by their own consciousness of a relaxed state of religion and morals, to consider their ways, and turn with sincerity to God, to humble themselves before Him, and to express their earnest desire to be made objects of His forgiveness and favour: if ever He may be said to be taken with holy violence, it is by such an act. (Bishop Dehon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:7-10 If a nation or kingdom rejected the one…
18:7-10 If a nation or kingdom rejected the one true God, then God could decree that it be uprooted, torn down, and destroyed (cp. 1:10). If the nation changed its evil ways, the Lord’s anger would relent and he would not destroy it.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.