10441.“后悔，不降祸与你的百姓”表对他们的怜悯。这从“后悔”的含义清楚可知，“后悔”当论及耶和华时，是指怜悯。“后悔”之所以表示怜悯，是因为耶和华从不后悔；事实上，祂自永恒就预见并规定一切。后悔是只发生在一个对未来一无所知，但随着事态发展发现自己犯了错的人身上的一种反应。然而，圣言如此论及耶和华，是因为字义是由诸如人看待事物的那种观念构成的。事实上，圣言面向极为简单的人和小孩子，他们一开始只到字义为止。无论小孩子还是简单人，他们的兴趣就在于最外在的事物；他们从这些事物开始，然后他们的内在思维和感觉就终止于这些事物。因此，那些变得更智慧的人必以不同的方式来理解字面上的圣言。
在这方面圣言类似于人。人里面的一切事物都终止于肉和骨；这些是包含它们的容器。除非它们充当一个基础或支撑，否则人无法继续存在；因为他将没有一个最终层面，使得他里面的一切事物都能终止于其中，并停靠于其上。圣言也是这种情况。它必须有一个最终层面，使得它里面的一切事物终止于其中；这最终层面就是字义，而它的内在事物是属于内义的天堂事物。由此明显可知，呈现给人的表象是经上说“耶和华后悔”的原因；而事实上，祂从不后悔。
“后悔”论及耶和华，这一点从圣言中的大量经文明显看出来，如下列经文，耶利米书：
这民族若行我眼中的恶事，不听从我的噪音，我就必后悔，不将我所说的好处赐给他们。（耶利米书18:10）
同一先知书：
或者他们肯听从，各人回头离开恶道，使我后悔不将我因他们所行的恶，想要施行的灾祸降与他们。（耶利米书26:3）
以西结书：
我发尽我的怒气，使我的烈怒停在他们身上的时候，就必后悔。（以西结书5:13）
阿摩司书：
耶和华就后悔说，这事不发生了。（阿摩司书7:3，6）
申命记：
耶和华必为祂的民行审判，为祂的仆人后悔。（申命记32:36）
约拿书：
尼尼微王说，谁知道神也许会转意后悔，不发烈怒，使我们不致灭亡。他们离开恶道，神就后悔，原先所说要降与他们的灾难，祂不降了。（约拿书3:9，10）
创世记：
耶和华就后悔造人在地上，心中忧伤。（创世记6:6）
撒母耳记上：
我立扫罗为王，我后悔了，因为他转去不跟从我。（撒母耳记上15:11，35）
在这些经文中，经上说耶和华后悔；而事实上，祂不可能后悔，因为祂在做一切事之前，就知道它们；由此明显可知“后悔”表示怜悯。耶和华从不后悔，这一点从圣言也清楚看出来，如这些经文，民数记：
耶和华不是人，以致要说谎；也非人子，以致要后悔。祂说话岂不行呢？祂发言岂不要成就呢？（民数记23:19）
撒母耳记上：
以色列的大能者必不至说谎，也不至后悔。因为祂不是世人，可以后悔。（撒母耳记上15:29）
“后悔”当论及耶和华时，表示怜悯，这一点清楚可见于下列经文，约珥书：
耶和华有恩典，有怜悯，长久忍耐，大有同情心，常为灾祸后悔。（约珥书2:13）
约拿书：
神有恩典、有怜悯，长久忍耐，大有仁慈，并且为灾祸后悔。（约拿书4:2）
Potts(1905-1910) 10441
10441. And repent Thee of the evil to thy people. That this signifies mercy for them, is evident from the signification of "repenting," when said of Jehovah, as being to be merciful. That "to repent" denotes to be merciful is because Jehovah never repents, for He foresees and provides all things from eternity. Repentance is applicable only to him who does not know the future, and who, when the thing comes to pass, finds that he has erred. Yet it is so said in the Word concerning Jehovah, because the sense of the letter is taken from such things as appear with man, because it is for the very simple, and for little children, who at first go no further. Both the simple and little children are in the most external things, with which they begin, and in which afterward their interiors terminate. Wherefore the Word in the letter is to be understood differently by those who have become wiser. [2] In this respect the Word resembles man, whose interiors terminate in flesh and bones, which contain them, insomuch that man could not subsist unless these served as a basis or support, for he would have no ultimate in which interior things might terminate, and on which they might rest. The case is similar with the Word. It must have an ultimate in which interior things may terminate; and this ultimate is the sense of the letter; while its interiors are the heavenly things which are of the internal sense. From this it is now plain why from the appearance presented to man it is said that "Jehovah repents," when yet He does not repent. [3] That "repenting" is said of Jehovah is evident from many passages in the Word, as from the following:
If [that nation] do evil in My eyes, that it obey not My voice, I will repent of the good wherewith I said I would benefit them (Jer. 18:10). It may be they will hearken, and turn every man from his evil way, and it repent Me of the evil which I purpose to do unto them because of the wickedness of their works (Jer. 26:3). When Mine anger is consummated, and I make My wrath to rest upon them, it shall repent Me (Ezek. 5:13). Jehovah repented, and said, It shall not be (Amos 7:3, 6). Jehovah shall judge His people, and shall repent Him for His servants (Deut. 32:36). The king of Nineveh said, Who knoweth whether God will not turn back and repent, that He may turn back from the heat of His anger, that we perish not? And they turned from their evil way; therefore it repented God of the evil which He had said He would do to them, that He did it not (Jonah 3:9, 10). It repented Jehovah that He had made man on the earth, and it grieved Him at His heart (Gen. 6:6). It repenteth Me that I have made Saul to be king; for he hath turned away from following Me (1 Sam. 15:11, 35). [4] In these passages Jehovah is said to have "repented," when yet it cannot be that He repents, because He knows all things before He does them; from which it is evident that by "repenting" is signified mercy. That Jehovah never repents is also evident from the Word, as in these passages:
Jehovah is not a man that He should lie, nor the son of man that He should repent. Hath He said, and shall He not do? or hath He spoken, and shall He not establish it? (Num. 23:19). The unconquered One of Israel doth not lie, nor repent; for He is not a man that He should repent (1 Sam. 15:29). That "repenting," when said of Jehovah, denotes mercy, is plain in these passages:
Jehovah is gracious and merciful, long suffering, and great in compassion, who is wont to repent of the evil (Joel 2:13). God is gracious and merciful, and great in kindness, and repenteth Him of the evil (Jonah 4:2).
Elliott(1983-1999) 10441
10441. 'And repent [of the evil] against Your people' means having mercy on them. This is clear from the meaning of 'repenting', when it has reference to Jehovah, as having mercy. The reason why 'repenting' means having mercy is that Jehovah does not ever repent, since He foresees and makes provision for all things from eternity. Repentance is a reaction that can take place only in someone who has no knowledge of the future and who sees, as events unfold, that he has made a mistake. Nevertheless the Word speaks of Jehovah's reacting in that kind of way because the sense of the letter consists of ideas of things as man sees them. For it is intended for very simple people and for young children, who at first go no further than that sense. Also young children and very simple people's interests lie in the most external things, from which they start out and in which after this their inner thoughts and feelings terminate. For this reason the Word in the letter must be understood differently by those who have become wiser.
[2] The situation with the Word is similar to that with the human being. Everything within him terminates in flesh and bones; these are the container of everything there. Unless they existed in place of a foundation or support a person could not remain in being; for he would have no final level in which all things within him could terminate and on which they could rest. The situation is similar with the Word. This must have a final level in which everything within it terminates; that final level is the sense of the letter, and the inner things are the heavenly matters belonging to the internal sense. From all this it is now evident that the way things appear to man is the reason why Jehovah is said to repent, when in fact He does not repent.
[3] The fact that Jehovah is said to repent is clear from a large number of places in the Word, such as the following: In Jeremiah,
If [a nation] does evil in My sight so that it does not obey My voice, I will repent of the good with which I said I would benefit it. Jer 18:10.
In the same prophet,
It may be that they will listen and every man turn from his evil way, that I may repent of the evil which I am thinking to do to them on account of the wickedness of their doings. Jer 26:3.
In Ezekiel,
When My anger is accomplished and I make My wrath rest on them, I will repent. Ezek 5:13.
In Amos,
Jehovah repented. It shall not happen, He said. Amos 7:3,6.
In Moses,
Jehovah will judge His people, and repent overa His servants. Deut 32:36.
In Jonah,
The king of Nineveh said, Who knows, God may turn and be moved to repentanceb, and turn from the heat of His anger, and we may not perish! And they turned from their evil way; therefore God repented of the evil which He had said He would do to them, so that He did not do it. Jonah 3:9,10.
In the Book of Genesis,
Jehovah repented that He had made man on the earth, and He was grieved in His heart. Gen 6:6.
In the first Book of Samuel,
I have repented that I have made Saul king, for he has turned away from following Me. 1 Sam 15:11,35.
[4] From these places which speak of Jehovah's having repented, when in fact He cannot repent since He knows all things before He does them, it is evident that 'repenting' means having mercy. The fact that Jehovah never repents is also clear from the Word, as in Moses,
Jehovahc is not a man (vir), that He should lie, or a son of man, that He should repent. Has He said, and will not act? Or has He spoken, and will not carry it out? Num 23:19.
And in the first Book of Samuel,
The Invincible One of Israel does not lie, nor does He repent, for He is not a man (homo), that He should repent. 1 Sam 15:29.
The fact that when Jehovah is said to repent His mercy is meant is clear in Joel,
Jehovah is gracious and merciful, long-suffering, and great in compassion, and One who is accustomed to repent of evil. Joel 2:13.
And in Jonah,
God is gracious and merciful, long-suffering, and great in kindness, and One who repents of evil. Jonah 4:2.
Latin(1748-1756) 10441
10441. `Et paeniteat Te super populo Tuo': quod significet misericordiam pro illis, constat ex significatione `paenitere' cum de Jehovah, quod sit misereri; quod `paenitere' sit misereri, est quia Jehovam nusquam paenitet, praevidet enim et providet omnia ab aeterno; paenitentia modo cadit in illum qui non scit futurum, et qui tunc animadvertit se erravisse cum contingit; usque ita dicitur in Verbo de Jehovah, quia sensus litterae est ex talibus quae apparent apud hominem, nam est pro simplicissimis et pro infantibus, qui primum non ultra vadunt; hi et illi quoque sunt in maxime externis a quibus incohant, et in quae postea desinunt interiora eorum; quamobrem Verbum in littera aliter intelligendum est ab illis qui sapientiores facti sunt; [2] se habet Verbum similiter ac homo: interiora ejus desinunt in carnem et ossa, {2}haec continent illa quae nisi {3} baseos seu fulcri loco essent, homo non subsisteret, nam non haberet ultimum in {4}quod interiora desinerent et super quo quiescerent; similiter se habet cum Verbo: ibi ultimum erit in quod desinent interiora, ultimum illud est sensus litterae, ac interiora sunt caelestia, quae sunt sensus interni; inde nunc patet cur ex apparentia apud hominem dicatur quod Jehovam paeniteat, cum tamen Ipsum non paeniteat; [3] {5}quod paenitere dicatur de Jehovah, constat ex pluribus locis in Verbo, ut ex sequentibus his: apud Jeremiam, Si fecerit malum in oculis Meis, ut non oboediat voci, paenitebit Me super bono quo dixeram benefacturum illi, xviii 10:apud eundem, Forte audiant, et revertantur vir a via sua prava, et paeniteat Me mali quod Ego cogitans facere illis ob malitiam operum illorum, xxvi 3:
apud Ezechielem, Cum consummatur ira Mea, et excandescentiam Meam quiescere facio in iis, paenitebit Me, v 13:
apud Amos, Paenituit Jehovam, et non fiet, dixit, vii 3, 6:
(m)apud Moschen, Judicabit Jehovah populum Suum, et super servis Suis paenitebit Ipsum, Deut. xxxii 36:(n) apud Jonam, Dixit rex {6}Ninives, Quis scit revertatur, et paenitentia ducatur Deus, ut revertatur ab ardore irae Suae, nec pereamus: ac reversi sunt a via mala sua, ideo paenituit Deum super malo quod dixerat {7}facturus illis, ut non faceret illud, iii 9, 10:
in Libro Geneseos, Paenituit Jehovam quod fecerit hominem in terra, et doluit Ipsi ad cor Ipsius, vi 6:
in Libro Primo Samuelis, Paenituit Me quod regem feci Schaulem, quia avertit se a post Me, xv 11, 35;
[4] in his locis dicitur paenituisse Jehovam, cum tamen non Ipsum paenitere potest, quoniam omnia scit priusquam facit; ex quibus patet quod per `paenitere' significetur Misericordia; quod Jehovam nusquam paeniteat, constat etiam ex Verbo, ut apud Moschen, Non vir Jehovah ut mentiatur, aut filius hominis ut paeniteat ipsum; num Ille dixerit, et non fecerit, aut locutus fuerit, et non stabiliverit illud? Num. xxiii 19:
et in Libro I Samuelis, Invictus Israelis non mentitur, neque ipsum paenitet, quia homo ille ut Ipsum paeniteat, xv 29. Quod `paenitere' cum de Jehovah, sit Misericordia, apud Joelem,Jehovah gratiosus et misericors, longanimis, et magnus miseratione, et Quem paenitere solet mali, ii 13:
et apud Jonam, Deus gratiosus et misericors, longanimis, et magnus benignitate, et Quem paenitet super malo, iv 2. @1 i Verbi$ @2 quae$ @3 i ita$ @4 quo$ @5 quod ita dicatur constat ex his$ @6 Ninivitorum$ @7 facturum$