Ephraem the Syrian
Just as a potter shapes clay into a vessel according to his desire, it is also within God's power to transform circumstances, turning sadness into joy.
If that nation against which I have spoken, shall repent of their evil, I also will repent of the evil that I have thought to do to them.
וְשָׁב֙ הַגּ֣וֹי הַה֔וּא מֵרָ֣עָת֔וֹ אֲשֶׁ֥ר דִּבַּ֖רְתִּי עָלָ֑יו וְנִֽחַמְתִּי֙ עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר חָשַׁ֖בְתִּי לַעֲשׂ֥וֹת לֽוֹ׃
3 Church Fathers comment on this verse
Just as a potter shapes clay into a vessel according to his desire, it is also within God's power to transform circumstances, turning sadness into joy.
Ultimately, I will speak against the tongue and the realm it represents, with the intention of uprooting and vanquishing them, rendering them desolate (Jer. 18:8). 'And if that tongue turns from all its iniquity, I will reconsider the harm I intended to inflict upon them.' Do not lose hope in salvation, declares the Lord; for if I declare judgment upon the people and threaten them with severe consequences, yet witness their repentance, I will withhold punishment and extend mercy. Conversely, should I promise them an abundance of blessings, but they turn away and embrace falsehood, I will not honor my promise to grant those blessings. Thus, understanding these matters, says the Lord, do not give in to despair regarding a future of hope, but turn back in repentance, and you will receive salvation.
If someone asserts that God, who foresaw their repentance, threatened them with the city's destruction as a means to encourage their salvific change of heart, it can be concluded that the leaders of the community, without any accusation of dishonesty, possess the authority to warn those needing correction with a dire punishment that they do not truly intend to implement, if necessary.
However, if one contends that God has reconsidered that stern judgment for the sake of their repentance, as expressed through the prophet Ezekiel: ‘But when I say to the lawless one, "You shall die by death," and he turns from his sins and acts justly and righteously, he shall live; he shall not die’ (Ezekiel 33:14-15), it becomes clear from these examples that we should not remain obstinate in our definitions but rather temper the warning, which is given out of necessity, with gracious mercy. Furthermore, to counter any notion that the Lord's message was meant solely for the Ninevites, He confirms through the prophet Jeremiah that He will extend the same approach to all, promising to adjust His judgment immediately, in response to our actions: ‘At times I may declare concerning a nation or kingdom that I will uproot, tear down, and destroy it; but if that nation turns from its wickedness, I will relent of the disaster I had planned. And sometimes I may declare concerning a nation or kingdom that I will build and plant it; but if it does evil in My sight, not obeying My voice, I will reconsider the good that I had intended to do for it’ (Jeremiah 18:7-10). Additionally, to the prophet Ezekiel, He instructs, ‘Say... do not hold back any words. Perhaps they will listen and turn from their wicked ways, and then I will rescind the calamity that I plan to bring upon them because of their wickedness’ (Jeremiah 26:2-3). These declarations clearly show that we should not be inflexible in our conclusions but instead adjust them based on reason and discernment, consistently choosing and valuing the better path, and promptly doing what is regarded as most beneficial.
Passages read together with this verse.