John Calvin Commentary Jeremiah 26:3

"It may be they will hearken, and turn every man from his evil way; that I may repent me of the evil which I purpose to do unto them because of the evil of their doings." — Jeremiah 26:3 (ASV)

In this verse, God briefly shows for what purpose He sent His Prophet. For it would not have been sufficient for the Prophet to announce what he taught, unless it was also known to have been the will of God. Here then, God asserts that He would not be favorable to the people unless they complied with what He required, that is, to repent.

Thus, He testifies that what was taught would be useful to them because it related to their safety; and a truth cannot be made more deserving of our love than when we know that it tends to promote our well-being. Therefore God, when He saw the people rushing headlong through blind despair into all kinds of impiety, intended to test whether or not some of them were healable, as if He had said, “What are you doing, you miserable beings? It is not yet entirely over for you; only obey Me, and the remedy for all your evils is at hand.”

We now see what God’s design was: He wished to give those Jews the hope of mercy who were altogether irreclaimable, so that they might not reject what He taught when they heard it would be for their good.

But we may gather from this a general doctrine: that when God is especially displeased with us, it is still an evidence of His paternal kindness when He favors us with prophetic teaching, for that teaching will not be without fruit, unless it is through our own fault. But at the same time, we are made more and more inexcusable if we reject that medicine which would certainly give us life. Let us then understand that the Prophet says here that he was sent so that he might test whether the Jews would repent, for God was ready to receive them into favor.

By saying אולי, auli, 'if perhaps,' He made use of a common way of speaking. God indeed has perfect knowledge of all events, nor did He have any doubt about what would happen when the prophets had fulfilled their duties. But what is pointed out here, and also condemned, is the people's obstinacy, as if He had said that it was indeed difficult to heal those who had grown putrid in their evils, yet He would try to do so.

And thus God manifests His unspeakable goodness, that He does not entirely cast away people who are almost beyond remedy, and whose diseases seem to be unhealable. He also strengthens His prophet, for the prophet might from long experience have been led to think that all his labor would be in vain. Therefore, God adds this, so that the prophet might not cease to continue in the course of his calling, for what seemed incredible might still happen beyond his expectation. We now see why it was said, If so be that they will hear.

It is then added, and turn, and so on. From the context we learn that repentance, as well as faith, proceeds from the truth that is taught. For how is it that those alienated from God return, confess their sins, and change their character, minds, and purposes? It is the fruit of truth; not that truth is effectual in all cases, but it speaks here of the elect. Or even if they were all healable, God shows that the use and fruit of His truth is to turn people, as it is also said by the Prophet (Malachi 4:6), and repeated in the first chapter of Luke: He will turn many of the children of Israel (Luke 1:6).

What follows is significant: every one from his evil way. For God indicates that it was not enough that the whole people should outwardly confess their sins, but that each person was required to examine himself. For when we seek God in a group, and one follows another, it is often done with no genuine feeling. Repentance, therefore, is only true and genuine when each person comes to examine his own case, for its inner and hidden seat is in the heart. This is the reason why He says, If a man—that is, if everyone—turns from his evil way.

Regarding God’s repentance, of which mention is made, there is no need for a long explanation. No change is characteristic of God. But when God is said to turn away His wrath, it is to be understood in a way that human beings can comprehend. In the same way, we are also to understand the words that He repents (Psalms 85:5; Psalms 110:4).

It is at the same time sufficiently clear what God means here: that He is reconcilable as soon as people truly turn to Him. Thus we see that people cannot be called to repent until God’s mercy is presented to them. From this it also follows that these two things, repentance and faith, are connected together, and that it is an absurd and impious act of sacrilege to separate them. For God cannot be feared unless the sinner perceives that He will be favorable to him.

As long as we are apprehensive of God’s wrath, we dread His judgment, and thus we rage against Him and must necessarily be driven headlong into the deepest abyss. Consequently, under the Papacy, they speak not only foolishly but also coldly about repentance, for they leave souls doubtful and perplexed; indeed, they take away every kind of certainty. Let us then understand the reason why the Holy Spirit teaches us that repentance cannot be rightly and profitably taught unless it is added that God will be favorable to miserable people whenever they turn to Him.

Regarding the words I think, I have already said that God does not form contradictory purposes. But this refers to those people who deserved His dreadful vengeance. It is the same as if He had said, “Their iniquity has already ripened; I am therefore now ready to take vengeance on them. Nevertheless, let them return to Me, and they shall find Me to be a Father. There is, then, no reason for them to despair, though I have already manifested signs of My vengeance.”

This is the meaning. But He repeats the reason for His wrath: On account of the wickedness of their doings. For we know that they were proud and obstinate; it was therefore necessary to silence them, otherwise they would have raised a clamor and said that God was unjustly angry, or that He exceeded all limits. Whatever evils then were near, God briefly shows that these evils came from the people themselves, and that the cause was their own wickedness.