Exegetical and Hermeneutical Commentary of Jeremiah 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];
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.)
Fuente: The Cambridge Bible for Schools and Colleges
7 10. See introd. note.
Fuente: The Cambridge Bible for Schools and Colleges
At what instant – literally, in a moment. Here, at one time – at another time.
Fuente: Albert Barnes’ Notes on the Bible
Jer 18:7-8
If that nation, against whom I have pronounced, turn from their evil, I will repent.
Fast sermon
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. At what instantin amoment, when the nation least expects it. Hereby he reminds the Jewshow marvellously God had delivered them from their originaldegradation, that is, In one and the same day ye were the mostwretched, and then the most favored of all people [CALVIN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[At what] instant I shall speak concerning a nation, and concerning a kingdom,…. By way of threatening: or, “the moment I shall speak” s, c as soon as ever I have declared concerning any people whatever, Jews or Gentiles; that if they go on in their sins, and remain impenitent, and do not turn from them, that they must expect I will quickly come out against such a nation and kingdom in a providential way, as threatened:
to pluck up, and to pull down, and to destroy [it]; as the proprietor of a garden, when it do not turn to his account, plucks up the plants, and pulls down the fences, and lets it go to ruin.
s “momento loquor”, Schmidt; “momento eloquor”, Junius Tremellius “momento ut loquutus fuero”, Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
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. (Rom 9:21.) Isaiah also seems to have had the same thing in view; for he says only,
“
Woe to them who rise up against their Maker.” (Isa 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. (194)
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.
(194) “At length,” or finally — πέρας, is the Septuagint; “suddenly,” the Vulgate; but the Targum renders the word here, “At one time,” and in ver. 9, “At another time;” and this seems to be the meaning of רגע, when repeated, as it is here. Let it be so rendered, and let the future verb which comes after it be viewed as present, which is often the case in Hebrew, and the whole passage may be literally rendered, without giving an unusual meaning to the copulative, ו, —
7. At one time I speak of a nation and of a kingdom, In order to pluck up and to pull down and to destroy
8. And that nation returns from its evil, Against which I had spoken, And I repent of the evil Which I had thought of doing to it:
9. And at another time I speak of a nation and of a kingdom, In order to build and to plant; And it doeth evil in mine eyes, So as not to hear my voice; And I repent of the good Which I had spoken of doing to it, or of making good to it.
The whole is a striking narrative of God’s dealings with nations and kingdoms. — Ed.
Fuente: Calvin’s Complete Commentary
(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 potters wheel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7, 9. At what instant at what instant These phrases are correlative, like the now now, of Jer 18:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Lord himself explains and applies his type of the Potter. And in Jesus how hath the doctrine been fully proved? Surely the Lord can with infinitely more ease create new hearts in his people, and reform both a people and a nation, by the mere sovereignty of his holy word, than the Potter who worketh on vessels of clay, can new make from the broken portions which are marred. But alas! how sin hardens, so as to make the sinner despair, in spite of God’s grace, and the declared purposes of God’s love, Jer 2:25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
to pluck up = to declare that it should be plucked up. Hebrew idiom. Compare Jer 1:10.
pull down. Some codices, with two early printed editions and Syriac, read “tear away”. Compare Jer 1:10.
Fuente: Companion Bible Notes, Appendices and Graphics
to pluck: Jer 1:10, Jer 12:14-17, Jer 25:9-14, Jer 45:4, Amo 9:8, Jon 3:4
Reciprocal: Exo 33:3 – for I Deu 28:63 – plucked from Jos 9:15 – made peace Jdg 2:18 – it repented Jdg 10:16 – they put 1Sa 15:11 – repenteth me 2Sa 24:16 – repented 2Ki 20:1 – thou shalt die 1Ch 21:15 – repented him 2Ch 7:20 – I pluck Ecc 3:2 – a time to plant Isa 38:1 – for thou Isa 45:7 – I make Peace Jer 7:7 – will I Jer 12:17 – pluck Jer 24:6 – I will build Jer 26:3 – so Jer 31:28 – to pluck Jer 31:40 – it shall Jer 42:10 – for I Eze 33:14 – Thou shalt Dan 11:4 – be plucked Joe 2:13 – and repenteth
Fuente: The Treasury of Scripture Knowledge
Jer 18:7. At what instant is used in the sense that “in every instance that I speak etc. The speaking means the threatening or predictions that may he uttered against a nation because of its sinful practices.
Fuente: Combined Bible Commentary
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Lord might purpose to destroy Judah, but if the people changed by repenting, He could change His mind concerning how He would deal with them. The Lord has done this with countless individuals throughout history when they turned to Him in faith (e.g., Ruth, Simon Peter, Saul of Tarsus, et al.).