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.
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. This verse reveals God's redemptive heart even in pronouncing judgment. The phrase "it may be" (ulay, אוּלַי) doesn't indicate divine uncertainty but rather expresses God's genuine desire for repentance and His respect for human moral agency. God's judgments are never arbitrary but always redemptive in purpose—seeking to turn people from destruction to restoration.
The Hebrew shuvu (שֻׁבוּ, "return") is the key Old Testament word for repentance, meaning to turn around, to reverse direction. It's not mere regret but active turning from "evil way" (derek ra'ah) back to God's covenant path. The promise "that I may forgive" (v'salachti, וְסָלַחְתִּי) reveals God's eagerness to pardon. Divine forgiveness isn't reluctant or conditional on our merit but flows from God's gracious character when we genuinely repent.
Theologically, this passage affirms several crucial truths:
God warns before He judges, giving opportunity for repentance
genuine repentance involves turning from sin, not just feeling sorry
God desires mercy, not judgment (Ezekiel 33:11)
divine forgiveness is comprehensive—"iniquity and sin" covers all forms of rebellion.
This points forward to Christ, through whom God's desire to forgive finds ultimate expression in the gospel (Acts 3:19; 1 John 1:9).
Historical Context
This event occurred in 605/604 BC during the fourth year of Jehoiakim's reign. Jeremiah had prophesied for 23 years (since Josiah's 13th year, 627 BC), warning Judah to repent and avoid Babylonian judgment. Despite King Josiah's earlier reforms, his successors led Judah back into idolatry and injustice. Babylon had recently defeated Egypt at Carchemish (605 BC), establishing Nebuchadnezzar's dominance and making Judah a vassal state.
God commanded Jeremiah to write all his prophecies on a scroll, making them portable and preservable. Since Jeremiah was "shut up" (possibly banned from the temple or under house arrest), his scribe Baruch read the scroll publicly during a fast day. The scroll's reading before officials and eventually King Jehoiakim created a moment of decision for the nation.
Jehoiakim's response was telling: he burned the scroll section by section, showing contempt for God's word. This contrasts dramatically with his father Josiah, who tore his clothes in repentance when hearing God's word (2 Kings 22:11). The burning of God's word symbolized rejection of God Himself. God then commanded Jeremiah to rewrite the scroll with additional judgments. Jehoiakim died in disgrace (probably 598 BC), and Jerusalem fell to Babylon in 586 BC, fulfilling these prophecies.
Questions for Reflection
What does God's use of "it may be" reveal about His heart toward sinners and His respect for human moral agency?
How does this verse demonstrate that God's purpose in warning of judgment is redemptive rather than punitive?
What is the relationship between hearing God's word, repenting from evil ways, and receiving divine forgiveness?
How does Jehoiakim's rejection of God's word contrast with proper response to divine warning, and what are the consequences of each?
In what ways does this passage point forward to the gospel message of repentance and forgiveness through Christ?
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Analysis & Commentary
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. This verse reveals God's redemptive heart even in pronouncing judgment. The phrase "it may be" (ulay, אוּלַי) doesn't indicate divine uncertainty but rather expresses God's genuine desire for repentance and His respect for human moral agency. God's judgments are never arbitrary but always redemptive in purpose—seeking to turn people from destruction to restoration.
The Hebrew shuvu (שֻׁבוּ, "return") is the key Old Testament word for repentance, meaning to turn around, to reverse direction. It's not mere regret but active turning from "evil way" (derek ra'ah) back to God's covenant path. The promise "that I may forgive" (v'salachti, וְסָלַחְתִּי) reveals God's eagerness to pardon. Divine forgiveness isn't reluctant or conditional on our merit but flows from God's gracious character when we genuinely repent.
Theologically, this passage affirms several crucial truths:
This points forward to Christ, through whom God's desire to forgive finds ultimate expression in the gospel (Acts 3:19; 1 John 1:9).