John Calvin Commentary Jeremiah 36:3

"It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin." — Jeremiah 36:3 (ASV)

Here God explains His purpose, namely, to make another attempt to see if the Jews could be healed, so that the Prophet's teaching might be conducive to their salvation. But He uses the particle אולי auli, "it may be," which implies a doubt, because they had so often, for so long, and in such various ways, shown themselves to be so obstinate that hardly any hope of their repentance could be entertained. God, however, shows that He was not weary, provided even the smallest particle of religion still remained in them. It may be then, He says, that the house of Judah will hear all the evil, etc.

We have seen how the Prophet labored, not only to terrify his own nation with threats, but also gently to draw them to the service of God. But God speaks here of them as perverse people, who were almost intractable, according to what is said in Psalm 18:26, that God would be severe towards the perverse; for God deals with people according to their disposition. Since the Jews then were unworthy for God, in His gentleness, to teach them as children, the only thing remaining for them was to repent under the influence of fear. It may be, He says, that they will hear all the evil, etc. We now see why God focuses only on threats, for this alone remained for such obstinate people.

He says, The evil which I think to do, etc. God here attributes to Himself what is characteristic of humans, for He does not think or deliberate with Himself in the same way humans do. Since we cannot comprehend His incomprehensible counsel, He sometimes speaks in human terms, and this is common in Scripture.

But He says that He thinks of what He pronounces in His word. This means that as long as God exhorts people to repent, He holds His hand suspended, as it were, and allows an opportunity for repentance. He then says that He is, as it were, in the midst of His deliberations. Just as when someone wants to know whether an offender will submit, so God, in a manner, presents Himself as human when He says, I think. The purpose is that they should understand that vengeance is not proclaimed in vain in My word, for I will carry out whatever I now threaten, unless they repent.

He says, That they may turn every one from his evil way. This is the hearing previously mentioned—that is, when people become deeply affected, so as to be displeased with their vices and to desire from the heart to surrender themselves to God.

He adds a promise, because without the hope of pardon, people cannot repent, as has often been said. This must be repeated, because few understand that faith cannot be separated from repentance. A sinner can never be persuaded to return truly to God unless he entertains a hope of pardon, for this is a fundamental truth, according to what is said in Psalm 130:4,

With thee is mercy, that thou mayest be feared.

Then, as is commonly done, the Prophet says that if the Jews turned to God, He would be gracious to them. It is as though he had said that people would not be disappointed if they repent, because God would readily meet them and be reconciled to them. For this one thing alone, as I have said, is what can encourage us to repent: namely, when we are convinced that God is ready to give us pardon.

He mentions iniquity and sin. The Prophet, no doubt, referred to these two words to show that we should by no means despair, even if sins are heaped upon sins.