Bible Commentaries

Jeremiah 1:1-3 contain the heading to the whole book of theprophecies of Jeremiah. The heading runs thus: "Sayings of Jeremiah theson of Hilkiah, of the priests at Anathoth, in the land of Benjamin, towhom befell the word of Jahveh in the days of Josiah the son of Amonking of Judah, in the thirteenth year of his reign, and in the days ofJehoiakim the son of Josiah king of Judah, unto the end of the eleventhyear of Zedekiah the son of Josiah king of Judah, until the carrying awayof Jerusalem captive in the fifth month." The period mentioned in theseverses includes the time of Jeremiah's principal labours, while no referenceis here made to the work he at a later time wrought amidst the ruins ofJudah and in Egypt; this being held to be of but subordinate importancefor the theocracy. Similarly, when the names of the kings under whom helaboured are given, the brief reigns of Jehoahaz and of Jehoiachin areomitted, neither reign having lasted over three months. His prophecies are called דברים, words or speeches, as in Jeremiah 36:10; so with the prophecies of Amos, Amos 1:1. More complete information as to the person of the prophet is given by the mention made of his father and of his extraction. The name ירמיהוּ, "Jahveh throws," was in very common use, and is found as the name of many persons; cf. 1 Chronicles 5:24; 1 Chronicles 12:4, 1 Chronicles 12:10, 1 Chronicles 12:13; 2 Kings 23:31; Jeremiah 35:3; Nehemiah 10:3; Nehemiah 12:1. Hence we are hardly entitled to explain the name with Hengstb. by Exodus 15:1, to the effect that whoever bore it was consecrated to the God who with almighty hand dashes to the ground all His foes, so that in his name the nature of our prophet's mission would be held to be set forth. His father Hilkiah is taken by Clem. Alex., Jerome, and some Rabbins, for the high priest of that name who is mentioned in 2 Chronicles 22:4; but without sufficient grounds. For Hilkiah, too, is a name that often occurs; and the high priest is sure to have had his home not in Anathoth, but in Jerusalem. But Jeremiah and his father belonged to the priests who lived in Anathoth, now called Anâta, a town of the priests, lying 1 1/4 hours north of Jerusalem (see on Joshua 21:18), in the land, i.e., the tribal territory, of Benjamin. In Jeremiah 1:2 אליו belongs to אשׁר: "to whom befell (to whom came) the word of Jahveh in the days of Josiah, … in the thirteenth year of his reign." This same year is named by Jeremiah in Jeremiah 25:3 as the beginning of his prophetic labours. ויהי in Jeremiah 1:3 is the continuation of היה in Jeremiah 1:2, and its subject is דבר יהוה: and then (further) it came (to him) in the days of Jehoiakim, … to the end of the eleventh year of Zedekiah, etc. In the fifth month of the year named, the eleventh of the reign of Zedekiah, Jerusalem was reduced to ashes by Nebuzar-adan, and its inhabitants carried away to Babylon; cf. Jeremiah 52:12., 2 Kings 25:8. Shortly before, King Zedekiah, captured when in flight from the Chaldeans during the siege of Jerusalem, had been deprived of eyesight at Riblah and carried to Babylon in chains. And thus his kingship was at an end, thought the eleventh year of his reign might not be yet quite completed.

The Call and Consecration of Jeremiah to be a Prophet of the Lord. - The investiture of Jeremiah with the prophetic office follows in four acts: the call on the part of the Lord, Jeremiah 1:4-8; Jeremiah's consecration for his calling in Jeremiah 1:9-10; and in two signs, by means of which the Lord assures him of certain success in his work and of powerful support in the exercise of his office (Jeremiah 1:11-19). The call was given by a word of the Lord which came to him in this form: Jeremiah 1:5. "Before I formed thee in the womb I have known thee, and before thou wentest forth from the belly have I consecrated thee, to be prophet to the nations have I set thee. Jeremiah 1:6. Then said I, Ah, Lord Jahveh! behold, I know not how to speak; for I am too young. Jeremiah 1:7 . Then said Jahveh to me, Say not, I am too young; but to all to whom I send thee shalt thou go, and all that I command thee shalt thou speak. Jeremiah 1:8. Fear not before them: for I am with thee, to save thee, saith Jahveh. This word came to Jeremiah by means of inspiration, and is neither the product of a reflective musing as to what his calling was to be, nor the outcome of an irresistible impulse, felt within him, to come forward as a prophet. It was a supernatural divine revelation vouchsafed to him, which raised his spiritual life to a state of ecstasy, so that he both recognised the voice of God and felt his lips touched by the hand of God (Jeremiah 1:9). Further, he saw in spirit, one after another, two visions which God interpreted to him as confirmatory tokens of his divine commission (Jeremiah 1:11-19). Jeremiah's appointment to be a prophet for the nations follows upon a decree of God's, fixed before he was conceived or born. God in His counsel has not only foreordained our life and being, but has predetermined before our birth what is to be our calling upon this earth; and He has accordingly so influenced our origin and our growth in the womb, as to prepare us for what we are to become, and for what we are to accomplish on behalf of His kingdom. This is true of all men, but very especially of those who have been chosen by God to be the extraordinary instruments of His grace, whom He has appointed to be instruments for the carrying out of the redemptive schemes of His kingdom; cf. Jeremiah 44:2, Jeremiah 44:24; Jeremiah 49:5; Galatians 1:15. Thus Samson was appointed to be a Nazarite from the womb, this having been revealed to his mother before he was conceived, Judges 13:3. To other men of God such divine predestination was made known for the first time when they were called to that office to which God had chosen them. So was it with our prophet Jeremiah. In such a case a reminder by God of the divine counsel of grace, of old time ordained and provided with means for its accomplishment, should be accepted as an encouragement willingly to take upon one the allotted calling. For the man God has chosen before his birth to a special office in His kingdom He equips with the gifts and graces needed for the exercise of his functions. The three clauses of Jeremiah 1:5 give the three moments whereof the choosing consists: God has chosen him, has consecrated him, and has installed him as prophet. The reference of the words "I have known thee," Calvin limited to the office, quasi diceret, priusquam te formarem in utero, destinavi te in hunc usum, nempe ut subires docendi munus in populo meo. Divine knowing is at the same time a singling out; and of this, choosing is the immediate consequence. But the choosing takes place by means of הקדישׁ, sanctifying, i.e., setting apart and consecrating for a special calling, and is completed by institution to the office. "To be prophet for the nations have I set thee" (נתן, ponere, not only appoint, but install). The sense has been briefly put by Calv. thus: (Jer.) fuisse hac lege creatum hominem, ut suo tempore manifestaretur propheta. לנוים, to the nations = for the nations; not for Judah alone, but for the heathen peoples too; cf. Jeremiah 1:10, Jeremiah 25:9, 46ff. The Chethibh אצורך should apparently be read אצוּרך, from צוּר, equivalent to יצר; the root-form צוּר, being warranted by Exodus 32:4; 1 Kings 7:15, and being often found in Aramaic. It is, however, possible that the Chet. may be only scriptio plena of אצר, a radice יצר, since the scriptio pl. is found elsewhere, e.g., Hosea 8:12; Jeremiah 44:17; Ezekiel 21:28, etc.

The divine call throws Jeremiah into terror. Knowing well his too greatweakness for such an office, he exclaims: Ah, Lord Jahveh! I know nothow to speak; for I am נער, i.e., young and inexperienced; cf. 1 Kings 3:7. This excuse shows that לא יד means something else than לא אישׁ דברים,by which Moses sought to repel God's summons. Moses was not ready of speech, he lacked the gift of utterance; Jeremiah, on the other hand, only thinks himself not yet equal to the task by reason of his youth and want of experience.

This excuse God holds of no account. As prophet to the nations, Jeremiah was not to make known his own thoughts or human wisdom, but the will and counsel of God which were to be revealed to him. This is signified by the clauses: for to all to whom I send thee, etc. The על belonging to תלך stands for אל, and does not indicate a hostile advance against any one. כל after על is not neuter, but refers to persons, or rather peoples; since to the relative אשׁר in this connection, עליהם is quite a natural completion; cf. Isaiah 8:12, and Ew. §331, c. Only to those men or peoples is he to go to whom God sends him; and to them he is to declare only what God commands him. And so he needs be in no anxiety on this head, that, as a youth, he has no experience in the matter of speaking.

Just as little needs youthful bashfulness or shy unwillingness to speakbefore high and mighty personages stand as a hindrance in the way of hisaccepting God's call. The Lord will be with him, so that he needs have nofear for any man. The suffix in מפניהם refers to all to whomGod sends him (Jeremiah 1:7). These, enraged by the threatenings of punishmentwhich he must proclaim to them, will seek to persecute him and put himto death (cf. Jeremiah 1:19); but God promises to rescue him from every distressand danger which the fulfilment of his duties can bring upon him. Yet Goddoes not let the matter cease with this pledge; but, further, He consecrateshim to his calling.

The Consecration. - Jeremiah 1:9. "And Jahveh stretched forth His hand, andtouched my mouth, and Jahveh said to me, Behold, I put my words intothy mouth. Jeremiah 1:10 . Behold, I set thee this day over the nations, and overthe kingdoms, to root up and to ruin, to destroy and to demolish, to buildand to plant." In order to assure him by overt act of His support, the Lordgives him a palpable pledge. He stretches out His hand and causes it totouch his mouth (cf. Isaiah 6:7); while, as explanation of this symbolical act,He adds: I have put my words in thy mouth. The hand is the instrumentof making and doing; the touching of Jeremiah's mouth by the hand of Godis consequently an emblematical token that God frames in his mouth whathe is to speak. It is a tangible pledge of ἔμπνευσις , inspiratio,embodiment of that influence exercised on the human spirit, by means ofwhich the holy men of God speak, being moved by the Holy Ghost, 2 Peter 1:21 (Nägelsb.). The act is a real occurrence, taking place not indeedin the earthly, corporeal sphere, but experienced in spirit, and of the natureof ecstasy. By means of it God has consecrated him to be His prophet, and endowedhim for the discharge of his duties; He may now entrust him with Hiscommission to the peoples and kingdoms, and set him over them as Hisprophet who proclaims to them His word. The contents of thisproclaiming are indicated in the following infinitive clauses. With thewords of the Lord he is to destroy and to build up peoples and kingdoms. The word of God is a power that carries out His will, and accomplishesthat whereto He sends it, Isaiah 55:10. Against this power nothing earthlycan stand; it is a hammer that breaks rocks in pieces, Jeremiah 23:29. What ishere said of the word of Jahveh to be preached by Jeremiah is said ofJahveh Himself in Jeremiah 31:28. Its power is to show itself in two ways, indestroying and in building up. The destroying is not set down as a merepreliminary, but is expressed by means of four different words, whereasthe building is given only in two words, and these standing after the four;in order, doubtless, to indicate that the labours of Jeremiah should consist,in the first place and for the most part, in proclaiming judgment upon the nations. The assonant verbs נתשׁ and נתץ are joined to heighten the sense; for the same reason להרוס is added to להאביד, and in the antithesis לנטוע is joined with לבנות.

(Note: The lxx have omitted להרוס, and hence Hitz. infers the spuriousness of this word. But in the parallel passage, Jeremiah 31:28, the lxx have rendered all the four words by the one καθαιρεῖν ; and Hitz. does not then pronounce the other three spurious.)

The Confirmatory Tokens. - The first is given in Jeremiah 1:11 and Jeremiah 1:12: "And therecame to me the word of Jahveh, saying, What seest thou, Jeremiah? And Isaid, I see an almond rod. Then Jahveh said to me, Thou hast seen aright:for I will keep watch over my word to fulfil it." With the consecration ofthe prophet to his office are associated two visions, to give him a surety ofthe divine promise regarding the discharge of the duties imposed on him. First, Jeremiah sees in spirit a rod or twig of an almond tree. God calls hisattention to this vision, and interprets it to him as a symbol of the swiftfulfilment of His word. The choice of this symbol for the purpose given issuggested by the Hebrew name for the almond tree, שׁקד, thewakeful, the vigilant; because this tree begins to blossom and expand itsleaves in January, when the other trees are still in their winter's sleep(florat omnium prima mense Januario, Martio vero poma maturat.Plin. h. n. xvi. 42, and Von Schubert, Reise iii. S. 14), and so of all trees awakes earliest to new life. Without any sufficient reason Graf has combated this meaning for שׁקד, proposing to change שׁקד into שׁקד, and, with Aquil., Sym., and Jerome, to translate מקּל שׁקד watchful twig, virga vigilans, i.e., a twig whose eyes are open, whose buds have opened, burst; but he has not even attempted to give any authority for the use of the verb שׁקד for the bursting of buds, much less justified it. In the explanation of this symbol between the words, thou hast seen aright, and the grounding clause, for I will keep watch, there is omitted the intermediate thought: it is indeed a שׁקד. The twig thou hast seen is an emblem of what I shall do; for I will keep watch over my word, will be watchful to fulfil it. This interpretation of the symbol shows besides that מקּל is not here to be taken, as by Kimchi, Vatabl., Seb. Schmidt, Nägelsb., and others, for a stick to beat with, or as a threatening rod of correction. The reasons alleged by Nägelsb. for this view are utterly inconclusive. For his assertion, that מקּל always means a stick, and never a fresh, leafy branch, is proved to be false by Genesis 30:37; and the supposed climax found by ancient expositors in the two symbols: rod-boiling caldron, put thus by Jerome: qui noluerint percutiente virga emendari, mittentur in ollam aeneam atque succensam, is forced into the text by a false interpretation of the figure of the seething pot. The figure of the almond rod was meant only to afford to the prophet surety for the speedy and certain fulfilment of the word of God proclaimed by him. It is the second emblem alone that has anything to do with the contents of his preaching.

The Seething Pot. - Jeremiah 1:13. "And there came to me the word of Jahveh forthe second time, saying, What seest thou? And I said: I see a seething-pot;and it looketh hither from the north. Jeremiah 1:14. Then said Jahveh to me: Fromthe north will trouble break forth upon all inhabitants of the land. Jeremiah 1:15. For, behold, I call to all families of the kingdoms towards the north, saith Jahveh; that they come and set each his throne before the gates of Jerusalem, and against all her walls round about, and against all cities of Judah. Jeremiah 1:16. And I will pronounce judgment against them for all their wickedness, in that they have forsaken me, and have offered odours to other gods, and worshipped the work of their hands." סיר is a large pot or caldron in which can be cooked vegetables or meat for many persons at once; cf. 2 Kings 4:38., Ezekiel 24:3. נפוּח, fanned, blown upon, used of fire, Ezek. 21:36; Ezekiel 22:20.; then by transference, seething, steaming, since the caldron under which fire is fanned steams, its contents boil; cf. Job 41:12. The פּנים of the pot is the side turned to the spectator (the prophet), the side towards the front. This is turned from the north this way, i.e., set so that its contents will run thence this way. צפונה, properly: towards the north; then, that which lies towards the north, or the northerly direction. In the interpretation of this symbol in Jeremiah 1:14, תּפּתח, assonant to נפוּח, is introduced, just as in Amos 8:2 קיץ is explained by קץ; so that there was no occasion for the conjecture of Houbig. and Graf: תּפּח, it is fanned up; and against this we have Hitzig's objection that the Hophal of נפח never occurs. Equally uncalled for is Hitzig's own conjecture, xaw%pt@fit will steam, fume, be kindled; while against this we have the fact, that as to xpanfno evidence can be given for the meaning be kindled, and that we have no cases of such a mode of speaking as: the trouble is fuming, steaming up. The Arabian poetical saying: their pot steams or boils, i.e., a war is being prepared by them, is not sufficient to justify such a figure. We hold then תּפּתח for the correct reading, and decline to be led astray by the paraphrastic ἐκκαυθήσεται of the lxx, since תּפּתח gives a suitable sense. It is true, indeed, that פּתח usually means open; but an opening of the caldron by the removal of the lid is not (with Graf) to be thought of. But, again, פּתח has the derived sig. let loose, let off (cf.,פּתח בּי; Isaiah 14:17), from which there can be no difficulty in inferring for the Niph. the sig. be let loose, and in the case of trouble, calamity: break forth. That which is in the pot runs over as the heat increases, and pours itself on the hearth or ground. If the seething contents of the pot represent disaster, their running over will point to its being let loose, its breaking out. are the inhabitants of the land of Judah, as the interpretation in Jeremiah 1:15 shows. In Jeremiah 1:15 reference to the figure is given up, and the further meaning is given in direct statement. The Lord will call to all families of the kingdoms of the north, and they will come (= that they are to come). The kingdoms of the north are not merely the kingdoms of Syria, but in general those of Upper Asia; since all armies marching from the Euphrates towards Palestine entered the land from the north. משׁפּחות, families, are the separate races of nations, hence often used in parallelism with גּוים; cf. Jeremiah 10:25; Nahum 3:4. We must not conclude from this explanation of the vision seen that the seething pot symbolizes the Chaldeans themselves or the kingdom of Nebuchadnezzar; such a figure would be too unnatural. The seething pot, whose contents boil over, symbolizes the disaster and ruin which the families of the kingdoms of the north will pour out on Judah.

Jeremiah 1:15 is not the precise interpretation of the picture seen, but a directstatement of the afflictions about to fall on the inhabitants of Judah. "They will set each his throne." The representatives of the kingdoms aremeant, the kings and generals. To set one's throne (נתן or שׂוּם; cf. Jeremiah 43:10; Jeremiah 49:38) is a figure for the establishing of sovereignty. כּסא, seat or throne, is not the seat of judgment, but the throne ofthe sovereign; cf. the expression: set the throne upon these stones, Jeremiah 43:10;where a passing of judgment on the stones being out of the question, theonly idea is the setting up of dominion, as is put beyond doubt by theparallel clause; to spread out his state carpet upon the stones. "Before thegates of Jerusalem:" not merely in order to besiege the city and occupy theoutlets from it (Jerome and others), but to lord it over the city and its inhabitants. If we take the figurative expression in this sense, the further statement fits well into it, and we have no need to take refuge in Hitzig's unnatural view that these clauses are not dependent on נתנוּ וגו 'but on וּבאוּ. For the words: they set up their dominion against the calls of Jerusalem, and against all cities of Judah, give the suitable sense, that they will use violence against the walls and cities.

God holds judgment upon the inhabitants of Judah in this very way, viz.,by bringing these nations and permitting them to set up their lordshipbefore the gates of Jerusalem, and against all cities of Judah. The suffix inאותם refers to ישׁבי, Jeremiah 1:14, andאותם stands by later usage for אתּם, as frequently inJer.; cf. Ew. §264, b. 'דּבּר משׁפּטים את־פ, speak judgment, properly,have a lawsuit with one, an expression peculiar to Jeremiah - cf. Jeremiah 4:12; Jeremiah 12:1; Jeremiah 39:5; Jeremiah 52:9, and 2 Kings 25:6 - is in substance equivalent to נשׁפּט את, plead with one, cf. Jeremiah 12:1 with Jeremiah 2:35, Ezekiel 20:35., andsignifies not only remonstrating against wrong doing, but also the passingof condemnation, and so comprehends trial and sentencing; cf. Jeremiah 39:5; Jeremiah 42:9. "All their wickedness" is more exactly defined in the followingrelative clauses; it consists in their apostasy from God, and their worshipof heathen gods and idols made by themselves; cf. Jeremiah 19:4, 1 Kings 11:33, 2 Kings 22:17. קטּר, offer odours, cause to rise in smoke, used notof the burning of incense alone, but of all offerings upon the altar, bloodyofferings and meat-offerings; hence frequently in parallelism with זבח; cf. Hosea 4:13; Hosea 11:2, etc. In the Pentateuch the Hiphil is used for thissense. Instead of the plural מעשׂי, many MSS give the singularמעשׂה as the ordinary expression for the productions of thehand, handiwork; cf. Jeremiah 25:6-7, Jeremiah 25:14; Jeremiah 32:30; 2 Kings 22:17, etc.; but theplural too is found in Jeremiah 44:8; 2 Chronicles 34:25, and is approved by thesepassages. The sense is no way affected by this variation.

The interpretation of the symbols is followed by a charge to Jeremiah toaddress himself stoutly to his duties, and to discharge them fearlessly,together with still further and fuller assurance of powerful divineassistance.
"But thou, gird up thy loins, and arise, and speak to them allthat I command thee: be not dismayed before them, lest I dismay theebefore them. Jeremiah 1:18. And I, behold I make thee this day a strong city, aniron pillar, a brazen wall against the whole land, the kings of Judah itsprinces, its priests, and the people of the land. Jeremiah 1:19. They shall striveagainst thee, but not prevail against thee; for I am with thee, saith Jahveh,to save thee." To gird up the loins, i.e., to fasten or tuck up with the girdlethe long wide garment, in order to make oneself fit and ready for labour,for a journey, or a race (Exodus 12:11; 1 Kings 18:46; 2 Kings 4:29; 2 Kings 9:1), or forbattle (Job 38:3; Job 40:7). Meaning: equip thyself and arise to preach mywords to the inhabitants of the land. In 'אל־תּחת and ' אחתּך ל there is a play on words. The Niph. sig. broken in spiritby terror and anxiety; the Hiph. to throw into terror and anguish. If Jeremiah appears before his adversaries in terror, then he will have cause tobe terrified for them; only if by unshaken confidence in the power of theword he preaches in the name of the Lord, will he be able to accomplishanything. Such confidence he has reason to cherish, for God will furnishhim with the strength necessary for making a stand, will make him strongand not to be vanquished. This is the meaning of the pictorial statement inJeremiah 1:18. A strong city resists the assaults of the foes; the storm cannotshatter an iron pillar; and walls of brass defy the enemy's missiles. Insteadof the plural חמות, the parallel passage Jeremiah 15:20 has the sing. חומת, the plural being used as frequently as the singular toindicate the wall encircling the city; cf. 2 Kings 25:10 with 1 Kings 3:1; Nehemiah 2:13; Nehemiah 4:1 with Nehemiah 1:3, and Nehemiah 2:17; Nehemiah 4:10. With such invincible power willGod equip His prophet "against the whole land," i.e., so that he will beable to hold his own against the whole land. The mention of the component parts of "all the land," i.e., the several classes of the population, is introduced by למלכי, so that "the kings," etc., is to be taken as an apposition to "against all the land." Kings in the plural are mentioned, because the prophet's labours are to extend over several reigns. שׂרים are the chiefs of the people, the heads of families and clans, and officers, civil and military. "The people of the land" is the rest of the population not included in these three classes, elsewhere called men of Judah and inhabitants of Jerusalem, Jeremiah 17:25; Jeremiah 32:32, and frequently. אליך for עליך; so in Jeremiah 15:20, and often. With the promise in Jeremiah 15:19 , cf. Jeremiah 1:8.