Jeremiah 1:7 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.

But the Lord said unto me, say not, I am a child,.... This excuse will not be admitted: for thou shall go to all that I shall send thee; either to "every place", as the Targum paraphrases; or "to all persons to whom" he should be sent, as the Septuagint and Arabic versions render the words; or "to all things for which" he should send him, as the Syriac and Vulgate Latin versions. The sense is, that he should go everywhere, and to every person, and on every errand and message he should be sent unto and with: and whatsoever I command thee, thou shall speak; out and openly, and keep back nothing through the fear of men; as follows:

We do not find, therefore, that the expression "to be sent from God" is be used of anyone other than the saints. It occurs in the case of Isaiah … and in the case of Jeremiah, "You shall go to all that I shall send you"; and in the case of Ezekiel, "I send you to the people of Israel, to a nation of rebels, who have rebelled against me."

You should not consider the matter of age, he said, for you have learned through another prophet’s words that “a man’s gray hair is his wisdom.” May you only be willing to continue, for you will have me as a companion by whose assistance you will accomplish everything: “Open your mouth, and I will fill it.” Neither should you consider the number of those against whom you are about to speak, but consider me only, who is with you to deliver you, says the Lord. The Lord delivers, however, not so that the prophet will be free of persecutions and difficulties, for we read that he was severely afflicted. Instead, the Lord liberates one who suffers everything to overcome these tribulations rather than yielding to them.

(Vers. 7, 8.) And the Lord said to me: Do not say, I am a boy, for you shall go to all whom I shall send you, and whatever I command you, you shall speak. Do not be afraid of their faces: for I am with you to deliver you, saith the Lord. Do not consider your age, says he; for by another prophet speaking, you have learned: The wisdom of a man is in his gray hairs (Wis. 4:9): Let it be only your will that you continue; you will have me as a companion, by whose assistance you will accomplish all things: open your mouth and I will fill it (Psalm 81:10). And do not consider the multitude of those to whom and against whom you are about to speak, but me, who am with you, so that I may rescue you, says the Lord. But the Lord does not deliver in order that the Prophet may be free from persecutions and hardships, for we read of him enduring many things; but rather that he may endure everything with patience and not be overcome by distress.

(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."

to all that--to all "to whom" [ROSENMULLER]. Rather, "to all against whom"; in a hostile sense (compare Jer 1:8, Jer 1:17-19) [MAURER]. Such was the perversity of the rulers and people of Judea at that time, that whoever would desire to be a faithful prophet needed to arm himself with an intrepid mind; Jeremiah was naturally timid and sensitive; yet the Spirit moulded him to the necessary degree of courage without taking away his peculiar individuality.

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. Isa 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.