Chapter 1

1 The time, 3 and the calling of Jeremiah. 11 His prophetical visions of an almond rod and a seething pot. 15 His heavy message against Judah. 17 God encourageth him with his promise of assistance.

1. The words of Jeremiah. A more common introduction to prophetic books is “the word of the Lord came,” etc. (Eze. 1:3; Hosea 1:1; Joel 1:1; etc.). The LXX begins with the phrase “the word of God which came to Jeremiah.” Certain Jewish commentators suggest that the shorter Hebrew introduction was used because the book not only presents prophecies but also contains material concerning the personal life of Jeremiah (see Amos 1:1).

Hilkiah. Probably not the high priest by that name who figured prominently in the discovery of “the book of the law” (2 Kings 22:8). The fact that the father of Jeremiah was from Anathoth probably identifies him as belonging to descendants of Abiathar, who was deposed from the priesthood at the time of Solomon (1 Kings 2:26, 27, 35).

Of the priests. Jeremiah was a priest by birth and a prophet by a special divine call, as were some of the other prophets (see Eze. 1:3; Zech. 1:1; cf. p. 1085).

Anathoth. One of the four cities in Benjamin assigned to the descendants of Aaron (see Joshua 21:17, 18), about 21/2 mi. (4 km.) northeast of Jerusalem, immediately beyond the Mt. of Olives.

2. Thirteenth year. That is, 628/27 b.c., assuming that Jeremiah reckoned years from the fall; it was 627/26 if he reckoned from the spring, as some hold (see Vol. III, p. 93, note 7). Either date is computed from Josiah’s death in 609 (see p. 505).

3. Eleventh year. That is, 586 b.c. (see Vol. II, pp. 97, 98). The final captivity began in the fifth Jewish month of that year. Since the prophetic ministry of Jeremiah continued beyond this point (see p. 19), it lasted more than 40 years.

4. Came unto me. The first chapter is evidently designed as the author’s introduction to the whole book. In it Jeremiah presents, at the very outset, his credentials as a prophet of God. This vocation was his, not by human choice, but by virtue of a direct commission from God. The deep sense of the divine call was the driving force of his ministry and his support and stay in moments of discouragement.

5. Before I formed thee. Even before Jeremiah was born it had been purposed that he should fill the prophetic office. To every individual God has assigned a place of duty and responsibility in His great plan (see PK 536; COL 326, 327).

Sanctified. Heb. qadash, which, in the form here found, may be translated “declared as sacred [or, dedicated]” (see on Gen. 2:3). God set Jeremiah apart for a special use. He separated him for his peculiar prophetic work.

Ordained. Heb. nathan, “to give,” here used in the sense “to appoint.” A similar prenatal choice was made of John the Baptist (Luke 1:15). Jeremiah might have refused to comply with the divine call. All men are endowed at birth with certain possibilities, but it is their responsibility to develop these possibilities to the full. Likewise God has a plan for every life today. “The specific place appointed us in life is determined by our capabilities” (Ed 267). We should discover what this place is and seek to carry out God’s purpose and plan for us.

A prophet. A prophet is one who receives direct revelations from God to be communicated to others. He is not primarily a foreteller, or predictor. Rather he is a spokesman or interpreter for God. The revelation that the prophet receives may or may not refer to the future.

Nations. Heb. goyim, also translated “heathen,” or “Gentiles.” Jeremiah was to be God’s messenger not only to Judah but to the outlying Gentile nations as well.

6. Ah, Lord God! Literally, “Alas! Lord Yahweh!” (see Vol. I, pp. 35, 170–173). The young man shrank back in terror from the thought of being a prophet. A sense of unworthiness overwhelmed him, and his nature recoiled from a task in which he would be out of step with the men of his generation. As indicated also by his bitter complaint later in his ministry (ch. 15:10), he dreaded the enmity of men.

I cannot speak. Jeremiah objected that he lacked the eloquence necessary to qualify him for the prophetic office. A prophet must speak to great men and to multitudes. How could he, without the powers of oratory, win the attention of the people or influence them for God (see on Ex. 3:11; 4:10)? He felt that he could not frame his messages in suitable language.

Child. Heb. naФar, “a young man” (see Gen. 41:12; Ex. 33:11). Judging by the length of his ministry, Jeremiah was probably under 25, perhaps only 18 or 20 years old. NaФar is elsewhere used of young adults (see Gen. 41:12; see on 1 Kings 3:7).

7. Say not. God refused to accept the prophet’s excuses and replied with a categorical declaration of His will. When God commands, thoughts of self are out of place. There remains but one duty-the duty of simple obedience. Jeremiah must go wherever and to whomever God chooses to send him, whether it be to idolatrous kings, corrupt priests, lying prophets, unjust judges—to men of every rank, however prominent or powerful. Jeremiah had said, “I cannot speak.” God replied, “Whatsoever I command thee thou shalt speak.” God would qualify him for all that he would be called upon to do (see Ex. 4:10–12; Matt. 10:18, 19).

8. I am with thee. God promised to assist and protect His prophet. The consciousness that God was with him raised Jeremiah above his timidity and fear and made him invincible. He was assailed by many powerful foes, and was often in extreme peril because of his unpopular teachings and his bitter condemnation of wickedness; but this promise, repeated at least twice (chs. 1:19; 15:20), must have been a source of tremendous strength and comfort to him. Similarly the far-reaching of Jesus, “I am with you alway” (Matt. 28:18–20), has brought courage and strength to Christians who have sought to obey the great gospel commission.

9. Touched my mouth. After the call of the prophet, came this solemn act of consecration, symbolizing the communication of new powers of thought and utterance. Thus touched upon his lips (see Isa. 6:6, 7), Jeremiah was assured that there would be no uncertainty as to his message. He was to go forth to speak the words put into his heart by the Spirit of God (see Jer. 5:14; 15:16; cf. Isa. 51:16; 59:21; Matt. 10:20; 2 Peter 1:21).

10. Over the nations. The prophet was invested with his authority as God’s representative. The word translated “set,” when appearing in the form here found, means to “make” a man an overseer, superintendent, or governor (see Gen. 39:4, 5; Num. 1:50; 2 Kings 25:23). Jeremiah was appointed a deputy of God with authority to declare God’s purposes concerning the nations. His word was to be God’s word (see Isa. 55:10, 11).

To root out. Or, “to pull up.” The prophet who announces God’s purposes is represented as himself executing them (see Jer. 5:14; Isa. 6:10; Eze. 43:3). Jeremiah’s work was to be of a twofold nature—destructive and constructive. The metaphors of Jer. 1:10 are taken from architecture and agriculture. Four verbs express the destructive phase of the judgments and two declare God’s purpose to restore and to heal. The book of Jeremiah is a comment on these statements.

11. Almond tree. Heb. shaqed, from the root shaqad, “to be wakeful.” The tree evidently derived its name from the fact that the almond is the first tree to waken in the spring. It blossoms in Palestine as early as January.

12. Will hasten. From the Heb. shaqad (see on v. 11). There is an interesting word play in vs. 11, 12. The following is an attempt to reproduce this literary device: “I see the twig of a wake-tree. … You have seen aright, for I am wakeful over my word to perform it”; or, “I see the rod of a watch-tree … for I am watching over my word to fulfill it.”

13. Pot. Heb. sir, a household vessel used for cooking (see 2 Kings 4:38) and washing (Ps. 60:8). This second vision was a symbol of the “word” that God was watching over to perform, and disclosed the instrumentality that would accomplish that word. The picture is that of a pot placed upon a fire which is made to burn brightly by blowing, hence, a boiling pot (see Job 41:20).

Toward the north. Rather, “from the north.” Apparently the pot was pictured as resting on one side and leaning away from the north, with its mouth ready to pour out its scalding contents southward on the land of Judah.

14. Out of the north. See on ch. 4:6; cf. Eze. 26:7. Although Babylon was east of Judea, military roads and invasion routes to Palestine approached Judah from the north. It was impracticable for armies to cross the desert directly east of Palestine. Hence the Hebrews frequently referred to Babylon in connection with the north. The direction has reference, not to the location of the home of the invader, but to the route he would follow in entering the land, for invaders from both east and north came from the north. The captives were spoken of as taken to the north country, and it was thence the Lord would cause them to return (see Jer. 3:18; 23:8; 31:8; Zech. 2:6).

An evil. Literally, “the evil,” that is, the evil that the prophets had long foretold (see Micah 3:12). The word for “evil,” raФah, does not always refer to moral wrongdoing. The word is frequently employed to describe trouble, misfortune, or calamity.

15. I will call. Rather, “I am calling.” The Hebrew construction represents the action as already under way.

Kingdoms of the north. See on v. 14. The tribes or clans making up the kingdom of the northern invader (see ch. 25:9). The passage may be translated, “the families, even the kingdoms of the north.” The effect of the plural is to accentuate the picture of the coming calamity.

Of the gates. The gate of an Oriental city was the usual place for administering justice (see on Gen. 19:1; Joshua 20:4; Job 29:7). The princes of the conquering foes would set up the seat of their power in the gates of Jerusalem (Jer. 39:3–5 cf. ch. 43:9, 10).

16. Against them. The sins mentioned had been particularly prominent during the evil reign of Manasseh (see 2 Chron. 33:1–7).

17. Gird up thy loins. The metaphor is taken from the Eastern custom of gathering up of the long, flowing garments with a girdle in preparation for journeying or for performing work (see 1 Kings 18:46; 2 Kings 4:29; 9:1; see on Ps. 65:6). Jeremiah was to prepare resolutely for his task (see Luke 12:35; 1 Peter 1:13). He was to speak out frankly and fearlessly whatever message God gave him.

Confound. The repeated calls to courage indicate the natural timidity of the young prophet (see 1 Tim. 4:12; 6:13; 2 Tim. 2:3). There is also an implication that Jeremiah would encounter great opposition in his work.

18. I have made thee. The “I” stands in contrast to the “thou” of v. 17. In the Hebrew both pronouns are emphatic. The prophet was fearlessly to do his part, and God would do His part by granting the protection and power required.

A defenced city. A symbol of strength and invincibility.

19. I am with thee. Jeremiah was warned that the conduct of the work of God would arouse the fiercest opposition of the enemy. Like the emissaries of Jesus, he was being sent forth as a lamb among wolves (Luke 10:3). However, the presence of God would go with him and be his protection (see Ex. 33:14).

Ellen G. White comments

1, 2, 5–8PK 407

7–9AA 599

9, 10, 14, 16    PK 409

17–19PK 408; 2T 17