Jeremiah 1:6 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.

Then said I, Ah, Lord God!.... The word "Ah", or "Ahah", is used in distress and grief, as Kimchi observes; and is expressive of mourning and complaint, as Jarchi notes; and shows that the prophet was troubled and uneasy at his call, and would gladly have been excused on the following account: behold, I cannot speak; or, "I know not how to speak" (r); properly and pertinently, politely and eloquently, especially before great personages, kings and princes, and the citizens of Jerusalem, being brought up in a rustic manner in the country. A like excuse Moses made, Exo 4:10. The Targum is, "I know not to prophesy: for I am a child"; meaning either in knowledge and understanding, or in years; not a mere child, but a "junior", as the Septuagint version renders the word; or a "young man", as the Arabic version; so Samuel and Zechariah were young men, when they first ministered in their office, Sa1 3:1. Abarbinel supposes that Jeremiah was now twelve or fifteen years of age; but it should seem rather that he was more, perhaps twenty years of age; since he seems to have prophesied to the men of Anathoth before he was sent to Jerusalem, Jer 11:21. (r) "uescio loqui", V. L. Munster, Vatablus, Junius & Tremellius; "non novi loqui", Pagninus, Montanus.

The Hebrew Scripture introduces Moses at first as declining the leadership of the people by what he said to God who conversed with him: “I beg you, O Lord, appoint someone else who is able, whom you will send.” Afterwards it portrays Saul as hiding himself to avoid assuming the kingdom and the prophet Jeremiah as humbly declining his mission.

I resort once again to history. When I consider the men of best repute in ancient days, who were ever preferred by grace to the office of ruler or prophet, I discover that some readily complied with the call while others deprecated the gift. I also learn that those who drew back were not blamed for their timidity, nor were those who came forward accused of being too eager. The former stood in awe of the greatness of the ministry; the latter trustfully obeyed him who called them. Aaron was eager, but Moses resisted; Isaiah readily submitted, but Jeremiah was afraid of his youth and did not venture to prophesy until he had received from God a promise and a power beyond his years.

It is a good thing even to hold back from God for a little while—as did the great Moses in ancient times, and Jeremiah later on—and then to run readily to him when he calls. This is what Aaron and Isaiah did—as long as both are done with a respectful spirit. Do the former because you lack strength. Do the latter because of the power of God who calls you.

Both Moses and Jeremiah, chosen by the Lord to declare the words of God to the people, avoided through modesty that which through grace they could do.

But perhaps you may say, How does Jeremiah call the yoke heavy, when the Lord in the Gospel has said, “For my yoke is easy, and my burden is light”? Now, first understand that the Greek has “yoke” only, and has not added “heavy.” Notice this, also, that although it was so in Lamentations, in the Gospel he said “easy yoke” and “light burden,” not “light yoke.” For the yoke of the Word can be heavy, yet easy. Heavy to the youth, heavy to the young man whose age is in fuller flower, so that he is unwilling to offer the neck of his mind in subjection to the yoke of the Word. The yoke of the Word can seem heavy because of the burdens of discipline, the rigor of improvement, the weight of abstinence and the curbing of lust. Yet it is easy because of the fruitfulness of grace, the hope of eternal reward and the sweetness of a purer conscience. Still, he called the yoke of the Word “easy” and the burden of conscience “light,” because for him who has taken up the yoke of the Word with a patient neck the burden of discipline cannot be heavy.

Prophets had power either to speak or to refrain from speaking. They were not bound by necessity but were honored with a privilege. For this reason Jonah fled, for this reason Ezekiel delayed and for this reason Jeremiah excused himself. And God drives them not only by compulsion but also by advising, exhorting, threatening. He does not darken their mind, because to cause distraction, madness and great darkness is the proper work of a demon. It is God’s work to illuminate and with consideration to teach what is necessary.

This statement from Paul: "He who set me apart from the womb of my mother and called me through his grace was pleased to reveal his son to me, in order that I might preach him among the Gentiles." (Gal 1:15-16) John the Baptist was also sanctified in the womb. He received the Holy Spirit, stirred in the womb and spoke through the mouth of his mother. Ah, ah, ah, Lord God: He pleads against his office, which in view of his age he cannot fulfill, showing the same modesty as Moses, who said that he was slight and meager of voice. But Moses was summoned, as it were, at a great and robust age, whereas Jeremiah is given the grace of boyhood, which is adorned with modesty and reserve.

(Verse 6.) And I said: Ah, ah, ah, Lord God, behold, I do not know how to speak, for I am a child. LXX: And I said, O Lord God, I do not know how to speak, for I am young. He detests the office that he cannot sustain due to his age, with the same modesty that Moses himself says he has a thin and weak voice (Exodus IV and 6). But he, as if he were seized with great and robust age, is caught up; forgiveness is given to this childhood, which is adorned with modesty and shame.

(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."

From the long duration of his office (Jer 1:2-3; Jer 40:1, &c.; Jer 43:8, &c.), it is supposed that he was at the time of his call under twenty-five years of age. child--the same word is translated, "young man" (Sa2 18:5). The reluctance often shown by inspired ministers of God (Exo 4:10; Exo 6:12, Exo 6:30; Jon 1:3) to accept the call, shows that they did not assume the office under the impulse of self-deceiving fanaticism, as false prophets often did.

The divine call throws Jeremiah into terror. Knowing well his too great weakness for such an office, he exclaims: Ah, Lord Jahveh! I know not how to speak; for I am נער, i.e., young and inexperienced; cf. Kg1 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.