Jeremiah 1:15 Komentář

In this chapter we have, I. The general inscription or title of this book, with the time of the continuance of Jeremiah's public ministry (Jer 1:1-3). II. The call of Jeremiah to the prophetic office, his modest objection against it answered, and an ample commission given him for the execution of it (Jer 1:4-10). III. The visions of an almond-rod and a seething-pot, signifying the approaching ruin of Judah and Jerusalem by the Chaldeans (Jer 1:11-16). IV. Encouragement given to the prophet to go on undauntedly in his work, in an assurance of God's presence with him (Jer 1:17-19). Thus is he set to work by one that will be sure to bear him out.

This chapter contains the title or inscription of the book; the call of the prophet to his office, and the encouragement he had to enter upon it. In the inscription the prophet is described by his name, by his descent, by the place of his birth, and the time of his prophesying, Jer 1:1, the appointment and ordination of him to his office, which was very early, and the signification of it to him, are in Jer 1:4, his excuse, on account of his childhood and weakness, Jer 1:6, the encouragement given him, notwithstanding this, from the mission and command he had from the Lord, and the promise of his presence with him, Jer 1:7, and not only is he encouraged by words, but also by signs; by the Lord's touching his mouth with his hand, as a symbol of putting his words into his mouth, and setting him over nations and kingdoms, to publish in a prophetic way their destruction, Jer 1:9, and by a vision of an almond tree, signifying the quick and hasty performance of the word of the Lord by him, Jer 1:11, and by another vision of a seething pot northwards, intimating the coming of the Chaldeans from the north against Jerusalem, and their taking it, and carrying the Jews captive because of their wickedness, which was a principal part of the message he was sent with, Jer 1:13 and the chapter is concluded with an exhortation to him to take heart, and be of good courage, and not be dismayed; since he was made a defenced city, an iron pillar, and brasen wall, against the whole land of Judea, its kings, princes, priests, and people; who, though they should fight against him, should not prevail, because God was with him, Jer 1:17.

For, lo, I will call all the families of the kingdoms of the north, saith the Lord,.... Which belonged unto and were under the jurisdiction of Nebuchadnezzar king of Babylon; and the "call" of them, as Kimchi well observes, is no other than putting it into their hearts to come: and they shall come; being influenced and directed by the providence of God, who had a principal concern in this matter: and they shall set everyone his throne at the entering of the gates of Jerusalem; meaning, not only that they should pitch their military tents, and encamp about Jerusalem, and place themselves at the entering of the gates, in order to get in; but that they should sit down there in great safety and security, and be very successful, victorious, and triumphant: and against all the walls thereof round about, and against all the cities of Judah; not only besiege Jerusalem, and take that, but also all the rest of the cities of the land.

(Verse 15, 16.) For behold, I will gather all the families of the kingdoms of the North, says the Lord, and they shall come and each one shall set their throne at the entrance of the gates of Jerusalem, and over all its surrounding walls, and over all the cities of Judah. And I will speak my judgments with them concerning all their wickedness, who have forsaken me, and worshiped foreign gods and bowed down to the work of their own hands. Without a doubt, many nations and the kings of each nation were subjected to the Babylonian king, who, besieging Jerusalem, placed their thrones and tents around it, so that none of those who were closed in could escape. And not only Jerusalem, but also all the cities of Judah were surrounded by a similar siege. And when, he says, the city has been captured, then I will speak to them that my judgments were right, and that each one received what they deserved: not for the other vices to which human nature is subject, but especially for idolatry, by which they deserted me and worshipped the works of their own hands. Some interpret this passage in a positive way, namely that those who have been refined in the bronze furnace and purified through torments will afterwards become princes of Jerusalem; and after the Lord has shown compassion to them, then he will rebuke them because, when he deserted them, they worshipped idols. But this is a violent and wicked interpretation: so that an ignorant handler does not commit slander.

(Jer 1:1-3, probably prefixed by Jeremiah, when he collected his prophecies and gave them to his countrymen to take with them to Babylon [MICHAELIS]) Anathoth--a town in Benjamin, twenty stadia, that is, two or three miles north of Jerusalem; now Anata (compare Isa 10:30, and the context, Isa 10:28-32). One of the four cities allotted to the Kohathites in Benjamin (Jos 21:18). Compare Kg1 2:26-27; a stigma was cast thenceforth on the whole sacerdotal family resident there; this may be alluded to in the words here, "the priests . . . in Anathoth." God chooses "the weak, base, and despised things . . . to confound the mighty."

families--the tribes or clans composing the various kingdoms of Babylon; the specification of these aggravates the picture of calamity (Jer 25:9). throne at . . . gates--the usual place of administering justice. The conquering princes will set up their tribunal there (Jer 39:3, Jer 39:5; Jer 52:9). Or the reference is to the military pavilion (Jer 43:10) [MAURER].

Jer 1:15 is not the precise interpretation of the picture seen, but a direct statement of the afflictions about to fall on the inhabitants of Judah. "They will set each his throne." The representatives of the kingdoms are meant, the kings and generals. To set one's throne (נתן or שׂוּם; cf. Jer 43:10; Jer 49:38) is a figure for the establishing of sovereignty. כּסא, seat or throne, is not the seat of judgment, but the throne of the sovereign; cf. the expression: set the throne upon these stones, Jer 43:10; where a passing of judgment on the stones being out of the question, the only idea is the setting up of dominion, as is put beyond doubt by the parallel clause; to spread out his state carpet upon the stones. "Before the gates of Jerusalem:" not merely in order to besiege the city and occupy the outlets 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.