Verse-by-Verse Bible Commentary
Jeremiah 18:7

Clarke's Commentary

Verse Jeremiah 18:7-10. 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.

Bridgeway Bible Commentary

Lessons from the potter (18:1-23)

A potter can make a lump of clay into whatever shape he wants. He can also change the kind of vessel he is making, if he thinks that conditions require it (18:1-4). As a potter determines the kind of vessel he makes, so God determines the destinies of nations, and this is the lesson that the people of Judah must learn (5-6). He may announce judgments on a nation, but he may withdraw those judgments if the nation repents. On the other hand, he may promise blessings to a nation, but he may withdraw those blessings if the nation rebels (7-10). Jeremiah assures Judah that it can be saved from the coming destruction if it returns to God (11). Judah, however, refuses to change its ways (12).
In turning from God to idols, Judah has done something that is almost unbelievable. Such action is as unnatural as that of a virgin who suddenly turns prostitute, or of a snow-fed mountain stream that suddenly dries up (13-15). Onlookers shake their heads in amazement at Judah’s folly. It can lead only to calamity (16-17).

Some of the Judeans plotted mischief against Jeremiah because of his outspoken criticisms. They refused to acknowledge him as God’s spokesman. They comforted themselves in the assurance that they were loyal followers of the official priests, wisdom teachers and prophets, who, of course, approved of their sinful ways (18). Jeremiah reminds God that he has prayed for these people, and now they are returning evil for good (19-20). As he asks God to fight for him, he prays that God will destroy the plotters and their followers, according to the curse that the law of Moses pronounced upon the rebellious (21-23; cf. Deuteronomy 28:15-68).

Coffman's Commentaries on the Bible

GOD'S PROMISES ARE ALWAYS CONDITIONAL

"Then the word of Jehovah came to me, saying, O house of Israel, cannot I do with you as this potter? saith Jehovah. Behold, as the clay in the potter's hand, so are ye in my hand, O house of Israel. At what moment I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to break down, and to destroy it; if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if they do that which is evil in my sight, that they obey not my voice, then I will repent of the good, wherewith I said I would benefit them."

Note that the deductions which were made from the analogy of the potter were not Jeremiah's deductions, but those of God himself. Therefore, these are the true deductions that should be seen here; and they deal exclusively with the proposition that all of God's promises, or prophecies, whether of punishment and destruction, or of blessing and honor are absolutely and eternally conditional.

We consider this little paragraph to be one of the most important in the entire Bible. All such erroneous theological nostrums as beings "saved by faith only," or "once saved, always saved," "the irrevocable promises of God." or "Palestine belongs to racial Jews forever" are eternally refuted and cancelled by what is declared in this little paragraph.

The great New Testament commentator on the parables, Bishop Richard Trench noted that:

"Nor may we leave out of sight that all forgiveness, short of that crowning and last act, which will find place on the day of judgment, and will be followed by a blessed impossibility of sinning any more, is conditional, in the very nature of things so conditional, that the condition in every case must be assumed, whether stated or not; that condition being that the forgiven man continues in faith and obedience."Richard C. Trench, Notes on the Parables (Westwood, New Jersey: Fleming H. Revell Company, 1953), p. 164.

Upon the authority of the apostle Paul, we find another analogy in the potter's house, namely, that if the potter cannot make the vessel he intended out of the clay, he has the power to make another vessel, a vessel unto dishonor, instead of a vessel of honor; and that is exactly what is represented here (Romans 9:21).

God had intended great honors for Israel. They were intended to be a nation of priests unto God, a devoted, faithful and obedient people who would lead all the world to a knowledge of the true God, who, in time, would deliver through their flesh the Holy Messiah and Redeemer of Mankind, and who would challenge the whole world to accept and obey that Messiah, and who would be the vanguard of his Holy Religion throughout the world. What a vessel of honor they could have been!

But, through their low preference for the sensuous indulgence of their shameful worship of the old Canaanite gods, they made it impossible for God to fashion such a vessel of honor from the disobedient people; and, therefore God made of them a vessel of dishonor who would indeed continue to serve God, and who would, in time, deliver the Christ to a manger in Bethlehem, but who would never be of any use whatever in the nobler purposes God had intended.

"I will repent... I will repent" This never means the same thing when spoken by the Lord or in reference for what God does, that it means in the case of men. In the same sense that men repent, such a thing is impossible for God who never does wrong. Yes, God's treatment of men can and does change; but it is never due to any change of the mind of God but always results when human conduct is so changed that it merits a different relationship with God.

The classical example of such a change is recounted in the Book of Jonah, where it is stated that, "God saw their works, that they turned from their evil way; and God repented of the evil that he said he would do unto them; and he did it not" (Jonah 3:10).

The corollary of this is seen in the history of Israel, that "When God saw the evil of their way, he repented of the good that he said he would do unto them and did it not."

"A nation… that nation… a nation" These expressions in this context actually speak of "any nation." Some scholars, always anxious to discover a reason for denying a passage to Jeremiah, would reject this as "un-Jeremiahic"; but "Since Jeremiah was appointed to be `a prophet to the nations' (Jeremiah 1:5), this objection is unjustified."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 105.

Barnes' Notes on the Whole Bible

At what instant - literally, “in a moment.” Here, “at one time - at another time.”

Calvin's Commentary on the 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. (Romans 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.”
(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. ⁽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,” theVulgate; 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.

Smith's Bible Commentary

Chapter 18

Now in chapter 18:

The word which came to Jeremiah from the LORD, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. Then the word of the LORD came to me, saying, O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel ( Jeremiah 18:1-6 ).

Here, again, as with Isaiah, the figure of the potter and the clay, showing God's awesome sovereignty over man's destiny. God can make of you whatever He pleases. And as Paul the apostle said in Romans 9:1-33 , "Who art thou, O man, who says unto the Lord, 'Why has Thou made me thus?' Hath not the potter the power over the clay, to make of it whatever kind of a vessel He desires?" ( Romans 9:20-21 ) In those chapters nine, ten and eleven of Romans where Paul speaks of this awesome sovereignty of God over man, he uses the same figure of the potter and the clay.

Now with Jeremiah it is interesting God said, "Go down to the potter's house and I'm going to speak to you there." He went down to the potter's house. He saw him as he was working a work on the wheels. So the three objects-the potter, the wheel, the clay-speak of God's dealing and working with man. The clay, a common worthless material in its native state, and yet a material that has a potential of great value and utility, according to the skill of the potter. The potter, his total control over the clay to make of it whatever he desires--God's awesome power over our lives. The wheels--the circumstances of our lives by which God molds and shapes us.

Now in this case as he watched the potter, the vessel was marred in the hands of the potter. He was making this vessel on the wheel, but suddenly the vessel took a wrong shape. It maybe had a hard lump in the clay or something. The vessel was marred. And so the potter just took and crumbled the clay again or compacted it again and then made of it a vessel as was good unto him to make. And God spoke and said, "Is not Israel, the nation Israel, like clay in My hands?" And though Israel had been marred, yet God would remake them. He would work in them again a new work. The vessel had been marred, but not to be discarded. God would work yet again in making them that which He desires and intended them to be.

At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it ( Jeremiah 18:7 );

Now you remember in chapter 1 when God called Jeremiah He said, "I have called you over the nations. I've called you." And his ministry was to pluck up, to pull down and to destroy. Now that's quite a ministry to be called to. "Uproot things, Jeremiah. Pluck them up. Destroy them." You see, there comes a time when the system gets so corrupt there's no renewing it. There's no reformation possible. It's gone too far. So before you can rebuild and plant and rebuild, you got to just get rid of everything that is there. And that is what God is saying. They've gotten so bad we're just going to have to get rid of it. Go back to zero and then we'll start all over again. But you've got to tear down, root out, destroy that which exists. So He brings him back to the first calling in chapter 1.

And at what instant I shall speak concerning a nation, and concerning a kingdom, [verse Jeremiah 18:9 ] to build and to plant it ( Jeremiah 18:9 ).

So in verse Jeremiah 18:7 he speaks of the plucking up, pulling down, destroying.

Now if that nation, against whom I have pronounced, turn from their evil, and repent of that which I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it. If you do evil in my sight, that it not obey my voice, then I will repent of the good, wherewith I said I would benefit them. Now therefore go and speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return you now every one from his evil way, and make your ways and your doings good. And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart ( Jeremiah 18:8-12 ).

So they would not listen to Jeremiah. They said, "There's no hope, you know. We're all going to go for it at this point."

Therefore thus saith the LORD; Ask ye now among the heathen, who has heard such things: the virgin of Israel hath done a very horrible thing. Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken? ( Jeremiah 18:13-14 )

That beautiful, crystal-clear snow water that comes out of the ground at the base of a mountain there in Lebanon. Will a man leave that beautiful crystal snow water?

Because my people hath forgotten me, they have burned incense to vanity ( Jeremiah 18:15 ),

This is forsaking Me, that fountain of living water. They have forgotten Me; they have burned incense to vanity.

and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; To make their land desolate, and a perpetual hissing; every one that passes by shall be astonished, and wag his head. I will scatter them as with an east wind before the enemy; I will show them my back, and not my face, in the day of their calamity. Then said they ( Jeremiah 18:15-18 ).

Jeremiah delivered this message to them. And then they responded saying,

Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words ( Jeremiah 18:18 ).

And so Jeremiah said,

Give heed to me, O LORD, and hearken to the voice of them that contend with me. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them ( Jeremiah 18:19-20 ).

Now here Jeremiah said, "I have been interceding. I have been praying for them and now they're devising to do me in, God. Remember how good I was, Lord, and remember how evil they are."

Therefore deliver up their children to the famine, and pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let the young men be slain by the sword in battle ( Jeremiah 18:21 ).

In other words, I'm not going to intercede for them anymore, God. Go ahead and give it to them.

Let a cry be heard ( Jeremiah 18:22 )

He was a melancholy, no doubt, if you'd done any personality type of analysis. A great melancholy, and it will show up even more forcibly as we move on into chapter 20. We see the melancholy at his classic height. Verse Jeremiah 18:23 :

LORD, you know all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger ( Jeremiah 18:23 ).

So the prophet is really upset with them. Heard again that they're plotting to get him and all. And this time he's had it. "God, just take care of them. Do whatever You want. Wipe them out. I'm not going to pray for them any longer." How different this is from Moses. You remember Moses as he interceded. "O God, forgive their sin. And if not, blot, I pray Thee, my name out of Thy book of remembrances." I have a hard time identifying with Moses. I find a very easy time identifying with Jeremiah. I come to my car and I find someone has ripped off something from my car, boy, I pray, "God, get them. Smite them, Lord. Let them fall and break their legs. Just really do them in, Lord." I have no mercy for thieves and people that go around ripping people off. It just really upsets me. "Let the angel of the Lord pursue them and just give them a bad time, Lord." So I would classify more with Jeremiah than I would with Moses.

"

Dr. Constable's Expository Notes

The lesson of the potter’s vessel 18:1-12

There are indications in this message that God might yet avert judgment (Jeremiah 18:7-8; Jeremiah 18:11), so Jeremiah evidently delivered it sometime before the Babylonians invaded Judah.

Dr. Constable's Expository Notes

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.).

Gill's Exposition of 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 רגע אדבר "momento loquor", Schmidt; "momento eloquor", Junius Tremellius "momento ut loquutus fuero", Tigurine version.

Henry's Complete Commentary on the Bible

      1 The word which came to Jeremiah from the LORD, saying,   2 Arise, and go down to the potter's house, and there I will cause thee to hear my words.   3 Then I went down to the potter's house, and, behold, he wrought a work on the wheels.   4 And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.   5 Then the word of the LORD came to me, saying,   6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.   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;   8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.   9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;   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.

      The prophet is here sent to the potter's house (he knew where to find it), not to preach a sermon as before to the gates of Jerusalem, but to prepare a sermon, or rather to receive it ready prepared. Those needed not to study their sermons that had them, as he had this, by immediate inspiration. "Go to the potter's house, and observe how he manages his work, and there I will cause thee, by silent whispers, to hear my words. There thou shalt receive a message, to be delivered to the people." Note, Those that would know God's mind must observe his appointments, and attend where they may hear his words. The prophet was never disobedient to the heavenly vision, and therefore went to the potter's house (Jeremiah 18:3; Jeremiah 18:3) and took notice how he wrought his work upon the wheels, just as he pleased, with a great deal of ease, and in a little time. And (Jeremiah 18:4; Jeremiah 18:4) when a lump of clay that he designed to form into one shape either proved too stiff, or had a stone in it, or some way or other came to be marred in his hand, he presently turned it into another shape; if it will not serve for a vessel of honour, it will serve for a vessel of dishonour, just as seems good to the potter. It is probable that Jeremiah knew well enough how the potter wrought his work, and how easily he threw it into what form he pleased; but he must go and observe it now, that, having the idea of it fresh in his mind, he might the more readily and distinctly apprehend that truth which God designed thereby to represent to him, and might the more intelligently explain it to the people. God used similitudes by his servants the prophets (Hosea 12:10), and it was requisite that they should themselves understand the similitudes they used. Ministers will make a good use of their converse with the business and affairs of this life if they learn thereby to speak more plainly and familiarly to people about the things of God, and to expound scripture comparisons. For they ought to make all their knowledge some way or other serviceable to their profession.

      Now let us see what the message is which Jeremiah receives, and is entrusted with the delivery of, at the potter's house. While he looks carefully upon the potter's work, God darts into his mind these two great truths, which he must preach to the house of Israel:--

      I. That God has both an incontestable authority and an irresistible ability to form and fashion kingdoms and nations as he pleases, so as to serve his own purposes: "Cannot I do with you as this potter, saith the Lord?Jeremiah 18:6; Jeremiah 18:6. Have not I as absolute a power over you in respect both of might and of right?" Nay, God has a clearer title to a dominion over us than the potter has over the clay; for the potter only gives it its form, whereas we have both matter and form from God. As the clay is in the potter's hand to be moulded and shaped as he pleases, so are you in my hand. This intimates, 1. That God has an incontestable sovereignty over us, is not debtor to us, may dispose of us as he thinks fit, and is not accountable to us, and that it would be as absurd for us to dispute this as for the clay to quarrel with the potter. 2. That it is a very easy thing with God to make what use he pleases of us and what changes he pleases with us, and that we cannot resist him. One turn of the hand, one turn of the wheel, quite alters the shape of the clay, makes it a vessel, unmakes it, new-makes it. Thus are our times in God's hand, and not in our own, and it is in vain for us to strive with him. It is spoken here of nations; the most politic, the most potent, are what God is pleased to make them, and no other. See this explained by Job (Job 12:23; Job 12:23), He increaseth the nations and destroyeth them; he enlargeth the nations and straiteneth them again. See Psalms 107:33, c., and compare Job 34:29. All nations before God are as the drop of the bucket, soon wiped away, or the small dust of the balance, soon blown away (Isaiah 40:15), and therefore, no doubt, as easily managed as the clay by the potter. 3. That God will not be a loser by any in his glory, at long run, but, if he be not glorified by them, he will be glorified upon them. If the potter's vessel be marred for one use, it shall serve for another those that will not be monuments of mercy shall be monuments of justice. The Lord has made all things for himself, yea, even the wicked for the day of evil,Proverbs 16:4. God formed us out of the clay (Job 33:6), nay, and we are still as clay in his hands (Isaiah 64:8); and has not he the same power over us that the potter has over the clay? (Romans 9:21), and are not we bound to submit, as the clay to the potter's wisdom and will? Isaiah 29:15; Isaiah 29:16; Isaiah 45:9.

      II. That, in the exercise of this authority and ability, he always goes by fixed rules of equity and goodness. He dispenses favours indeed in a way of sovereignty, but never punishes by arbitrary power. High is his right hand, yet he rules not with a high hand, but, as it follows there, Justice and judgment are the habitation of his throne,Psalms 89:13; Psalms 89:14. God asserts his despotic power, and tells us what he might do, but at the same time assures us that he will act as a righteous and merciful Judge. 1. When God is coming against us in ways of judgment we may be sure that it is for our sins, which shall appear by this, that national repentance will stop the progress of the judgments (Jeremiah 18:7; Jeremiah 18:8): If God speak concerning a nation to pluck up its fences that secure it, and so lay it open, its fruit-trees that adorn and enrich it, and so leave it desolate--to pull down its fortifications, that the enemy may have liberty to enter in, its habitations, that the inhabitants may be under a necessity of going out, and so destroy it as either a vineyard or a city is destroyed--in this case, if that nation take the alarm, repent of their sins and reform their lives, turn every one from his evil way and return to God, God will graciously accept them, will not proceed in his controversy, will return in mercy to them, and, though he cannot change his mind, he will change his way, so that it may be said, He repents him of the evil he said he would do to them. Thus often in the time of the Judges, when the oppressed people were penitent people, still God raised them up saviours; and, when they turned to God, their affairs immediately took a new turn. It was Nineveh's case, and we wish it had oftener been Jerusalem's; see 2 Chronicles 7:14. It is an undoubted truth that a sincere conversion from the evil of sin will be an effectual prevention of the evil of punishment; and God can as easily raise up a penitent people from their ruins as the potter can make anew the vessel of clay when it was marred in his hand. 2. When God is coming towards us in ways of mercy, if any stop be given to the progress of that mercy, it is nothing but sin that gives it (Jeremiah 18:9; Jeremiah 18:10): If God speak concerning a nation to build and to plant it, to advance and establish all the true interests of it, it is his husbandly and his building (1 Corinthians 3:9), and, if he speak in favour of it, it is done, it is increased, it is enriched, it is enlarged, its trade flourishes, its government is settled in good hands, and all its affairs prosper and its enterprises succeed. But if this nation, which God is thus loading with benefits, do evil in his sight and obey not his voice,--if it lose its virtue, and become debauched and profane,--if religion grow into contempt, and vice to get to be fashionable, and so be kept in countenance and reputation, and there be a general decay of serious godliness among them,--then God will turn his hand against them, will pluck up what he was planting, and pull down what he was building (Jeremiah 45:4; Jeremiah 45:4); the good work that was in the doing shall stand still and be let fall, and what favours were further designed shall be withheld; and this is called his repenting of the good wherewith he said he would benefit them, as he changed his purpose concerning Eli's house (1 Samuel 2:30) and hurried Israel back into the wilderness when he had brought them within sight of Canaan. Note, Sin is the great mischief-maker between God and a people; it forfeits the benefit of his promises and spoils the success of their prayers. It defeats his kind intentions concerning them (Hosea 7:1) and baffles their pleasing expectations from him. It ruins their comforts, prolongs their grievances, brings them into straits, and retards their deliverances, Isaiah 59:1; Isaiah 59:2.