Jeremiah 1: Summary and Commentary

Verse 1

1:1-19 Jeremiah’s call is presented as a conversation; God spoke as a king to Jeremiah. Jeremiah’s objections show that he understood himself clearly. God responded to his objections with promises and compelling visions.

Verse 2

1:2-3 Jehoahaz and Jehoiachin are both missing from this list of kings. Neither of them reigned for longer than three months.

Verse 4

1:4-5 In his first message from the Lord, Jeremiah learned three important truths about God: his knowledge of all things, including individuals; his ability to choose individuals for specific tasks even before they come into existence; and his willingness to extend his authority to the people he calls. • God set Jeremiah apart to perform a special task and granted him the official status of a prophet when he appointed Jeremiah to that task. • Jeremiah’s ministry extended to the nations. Although he traveled away from the kingdom of Judah only three times (see 13:4-7; 43:7-8), his written materials have been read worldwide.

Verse 6

1:6 Jeremiah was young (probably a teenager).

Verse 7

1:7-8 God urged Jeremiah to look beyond himself to the importance of the task he was called to fulfill. He had to meet God’s requirements for a royal messenger, which included willingness to travel and the faithful delivery of the Lord’s messages.

Verse 9

1:9 When God placed his words in Jeremiah’s mouth, he granted the prophet the status of an official royal messenger, including the ability to speak authoritatively in public.

Verse 11

1:11-12 These verses contain a play on words: The almond tree (Hebrew shaqed) is the first plant to flower, usually in late January or early February. The Lord wanted Jeremiah to know that he was always watching (Hebrew shoqed) him (see also Ps 121:3-8).

Verse 13

1:13-14 Like a flood of boiling water, invading armies would bring terror to the people of Judah. Although Babylon was due east of Judah, the desert between them required that the Babylonian army attack Judah from the north.

Verse 17

1:17 Jeremiah was afraid of looking foolish as the Lord’s messenger (see Jeremiah Book Introduction, “Literary Features: The Messenger System”). In reality, it would be foolish of Jeremiah to refuse to do as God commanded.

Verse 18

1:18 A fortified city could hold out for a long time against a siege, often until the besieging army left to deal with a crisis elsewhere in the empire.

Verse 19

1:19 I, the Lord, have spoken: This statement has the force of a royal decree (see study note on 2:2).

Verse 1

We have here as much as it was thought fit we should know of the genealogy of this prophet and the chronology of this prophecy. 1. We are told what family the prophet was of. He was the son of Hilkiah, not that Hilkiah, it is supposed, who was high priest in Josiah's time (for then he would have been called so, and not, as here, one of the priests that were in Anathoth), but another of the same name. Jeremiah signifies one raised up by the Lord. It is said of Christ that he is a prophet whom the Lord our God raised up unto us, Deu 18:15, Deu 18:18. He was of the priests, and, as a priest, was authorized and appointed to teach the people; but to that authority and appointment God added the extraordinary commission of a prophet. Ezekiel also was a priest. Thus God would support the honour of the priesthood at a time when, by their sins and God's judgments upon them, it was sadly eclipsed. He was of the priests in Anathoth, a city of priests, which lay about three miles from Jerusalem. Abiathar had his country house there, Kg1 2:26. 2. We have the general date of his prophecies, the knowledge of which is requisite to the understanding of them. (1.) He began to prophesy in the thirteenth year of Josiah's reign, Jer 1:2. Josiah, in the twelfth year of his reign, began a work of reformation, applied himself with all sincerity to purge Judah and Jerusalem from the high places, and the groves, and the images, Ch2 34:3. And very seasonably then was this young prophet raised up to assist and encourage the young king in that good work. Then the word of the Lord came to him, not only a charge and commission to him to prophesy, but a revelation of the things themselves which he was to deliver. As it is an encouragement to ministers to be countenanced and protected by such pious magistrates as Josiah was, so it is a great help to magistrates, in any good work of reformation, to be advised and animated, and to have a great deal of their work done for them, by such faithful zealous ministers as Jeremiah was. Now, one would have expected when these two joined forces, such a prince, and such a prophet (as in a like case, Ezr 5:1, Ezr 5:2), and both young, such a complete reformation would be brought about and settled as would prevent the ruin of the church and state; but it proved quite otherwise. In the eighteenth year of Josiah we find there were a great many of the relics of idolatry that were not purged out; for what can the best princes and prophets do to prevent the ruin of a people that hate to be reformed? And therefore, though it was a time of reformation, Jeremiah continued to foretel the destroying judgments that were coming upon them; for there is no symptom more threatening to any people than fruitless attempts of reformation. Josiah and Jeremiah would have healed them, but they would not be healed. (2.) He continued to prophesy through the reigns of Jehoiakim and Zedekiah, each of whom reigned eleven years. He prophesied to the carrying away of Jerusalem captive (Jer 1:3), that great event which he had so often prophesied of. He continued to prophesy after that, Jer 40:1. But the computation here is made to end with that because it was the accomplishment of many of his predictions; and from the thirteenth of Josiah to the captivity was just forty years. Dr. Lightfoot observes that as Moses was so long with the people, a teacher in the wilderness, till they entered into their own land, Jeremiah was so long in their own land a teacher, before they went into the wilderness of the heathen: and he thinks that therefore a special mark is set upon the last forty years of the iniquity of Judah, which Ezekiel bore forty days, a day for a year, because during all that time they had Jeremiah prophesying among them, which was a great aggravation of their impenitency. God, in this prophet, suffered their manners, their ill manners, forty years, and at length swore in his wrath that they should not continue in his rest.

Verse 4

Here is, I. Jeremiah's early designation to the work and office of a prophet, which God gives him notice of as a reason for his early application to that business (Jer 1:4, Jer 1:5): The word of the Lord came to him, with a satisfying assurance to himself that it was the word of the Lord and not a delusion; and God told him, 1. That he had ordained him a prophet to the nations, or against the nations, the nation of the Jews in the first place, who are now reckoned among the nations because they had learned their works and mingled with them in their idolatries, for otherwise they would not have been numbered with them, Num 23:9. Yet he was given to be a prophet, not to the Jews only, but to the neighbouring nations, to whom he was to send yokes (Jer 27:2, Jer 27:3) and whom he must make to drink of the cup of the Lord's anger, Jer 25:17. He is still in his writings a prophet to the nations (to our nation among the rest), to tell them what the national judgments are which may be expected for national sins. It would be well for the nations would they take Jeremiah for their prophet and attend to the warnings he gives them. 2. That before he was born, even in his eternal counsel, he had designed him to be so. Let him know that he who gave him his commission is the same that gave him his being, that formed him in the belly and brought him forth out of the womb, that therefore he was his rightful owner and might employ him and make use of him as he pleased, and that this commission was given him in pursuance of the purpose God had purposed in himself concerning him, before he was born: "I knew thee, and I sanctified thee," that is, "I determined that thou shouldst be a prophet and set thee apart for the office." Thus St. Paul says of himself that God had separated him from his mother's womb to be a Christian and an apostle, Gal 1:15. Observe, (1.) The great Creator knows what use to make of every man before he makes him. He has made all for himself, and of the same lumps of clay designs a vessel of honour or dishonour, as he pleases, Rom 9:21. (2.) What God has designed men for he will call them to; for his purposes cannot be frustrated. Known unto God are all his own works beforehand, and his knowledge is infallible and his purpose unchangeable. (3.) There is a particular purpose and providence of God conversant about his prophets and ministers; they are by special counsel designed for their work, and what they are designed for they are fitted for: I that knew thee, sanctified thee. God destines them to it, and forms them for it, when he first forms the spirit of man within him. Propheta nascitur, non fit - Original endowment, not education, makes a prophet.

II. His modestly declining this honourable employment, Jer 1:6. Though God had predestinated him to it, yet it was news to him, and a mighty surprise, to hear that he should be a prophet to the nations. We know not what God intends us for, but he knows. One would have thought he would catch at it as a piece of preferment, for so it was; but he objects against it, as a work for which he is unqualified: "Ah, Lord God! behold, I cannot speak to great men and multitudes, as prophets must; I cannot speak finely nor fluently, cannot word things well, as a message from God should be worded; I cannot speak with any authority, nor can expect to be heeded, for I am a child and my youth will be despised." Note, It becomes us, when we have any service to do for God, to be afraid lest we mismanage it, and lest it suffer through our weakness and unfitness for it; it becomes us likewise to have low thoughts of ourselves and to be diffident of our own sufficiency. Those that are young should consider that they are so, should be afraid, as Elihu was, and not venture beyond their length.

III. The assurance God graciously gave him that he would stand by him and carry him on in his work.

1. Let him not object that he is a child; he shall be a prophet for all that (Jer 1:7): "Say no any more, I am a child. It is true thou art; but," (1.) "Thou hast God's precept, and let not thy being young hinder thee from obeying it. Go to all to whom I shall send thee and speak whatsoever I command thee." Note, Though a sense of our own weakness and insufficiency should make us go humbly about our work, yet it should not make us draw back from it when God calls us to it. God was angry with Moses even for his modest excuses, Exo 4:14. (2.) "Thou hast God's presence, and let not thy being young discourage thee from depending upon it. Though thou art a child, thou shalt be enabled to go to all to whom I shall send thee, though they are ever so great and ever so many. And whatsoever I command thee thou shalt have judgment, memory, and language, wherewith to speak it as it should be spoken." Samuel delivered a message from God to Eli, when he was a little child. Note, God can, when he pleases, make children prophets, and ordain strength out of the mouth of babes and sucklings.

2. Let him not object that he shall meet with many enemies and much opposition; God will be his protector (Jer 1:8): "Be not afraid of their races; though they look big, and so think to outface thee and put thee out of countenance, yet be not afraid to speak to them; no, not to speak that to them which is most unpleasing. Thou speakest in the name of the King of kings, and by authority from him, and with that thou mayest face them down. Though they look angry, be not afraid of their displeasure nor disturbed with apprehensions of the consequences of it." Those that have messages to deliver from God must not be afraid of the face of man, Eze 3:9. "And thou hast cause both to be bold and easy; for I am with thee, not only to assist thee in thy work, but to deliver thee out of the hands of the persecutors; and, if God be for thee, who can be against thee?" If God do not deliver his ministers from trouble, it is to the same effect if he support them under their trouble. Mr. Gataker well observes here, That earthly princes are not wont to go along with their ambassadors; but God goes along with those whom he sends, and is, by his powerful protection, at all times and in all places present with them; and with this they ought to animate themselves, Act 18:10.

3. Let him not object that he cannot speak as becomes him - God will enable him to speak.

(1.) To speak intelligently, and as one that had acquaintance with God, Jer 1:9. He having now a vision of the divine glory, the Lord put forth his hand, and by a sensible sign conferred upon him so much of the gift of the tongue as was necessary for him: He touched his mouth, and with that touch opened his lips, that his mouth should show forth God's praise, with that touch sweetly conveyed his words into his mouth, to be ready to him upon all occasions, so that he could never want words who was thus furnished by him that made man's mouth. God not only put knowledge into his head, but words into his mouth; for there are words which the Holy Ghost teaches, Co1 2:13. It is fit God's message should be delivered in his own words, that it may be delivered accurately. Eze 3:4, Speak with my words. And those that faithfully do so shall not want instructions as the case requires; God will give them a mouth and wisdom in that same hour, Mat 10:19.

(2.) To speak powerfully, and as one that had authority from God, Jer 1:10. It is a strange commission that is here given him: See, I have this day set thee over the nations and over the kingdoms. This sounds very great, and yet Jeremiah is a poor despicable priest still; he is not set over the kingdoms as a prince to rule them by the sword, but as a prophet by the power of the word of God. Those that would hence prove the pope's supremacy over kings, and his authority to depose them and dispose of their kingdoms at his pleasure, must prove that he has the same extraordinary spirit of prophecy that Jeremiah had, else how can be have the power that Jeremiah had by virtue of that spirit? And yet the power that Jeremiah had (who, notwithstanding his power, lived in meanness and contempt, and under oppression) would not content these proud men. Jeremiah was set over the nations, the Jewish nation in the first place, and other nations, some great ones besides, against whom he prophesied; he was set over them, not to demand tribute from them nor to enrich himself with their spoils, but to root out, and pull down, and destroy, and yet withal to build and plant. [1.] He must attempt to reform the nations, to root out, and pull down, and destroy idolatry and other wickednesses among them, to extirpate those vicious habits and customs which had long taken root, to throw down the kingdom of sin, that religion and virtue might be planted and built among them. And, to the introducing and establishing of that which is good, it is necessary that that which is evil be removed. [2.] He must tell them that it would be well or ill with them according as they were, or were not, reformed. He must set before them life and death, good and evil, according to God's declaration of the method he takes with kingdoms and nations, Jer 18:9-10. He must assure those who persisted in their wickedness that they should be rooted out and destroyed, and those who repented that they should be built and planted. He was authorized to read the doom of nations, and God would ratify it and fulfil it (Isa 44:26), would do it according to his word, and therefore is said to do it by his word. It is thus expressed partly to show how sure the word of prophecy is - it will as certainly be accomplished as if it were done already, and partly to put an honour upon the prophetic office and make it look truly great, that others may not despise the prophets nor they disparage themselves. And yet more honourable does the gospel ministry look, in that declarative power Christ gave his apostles to remit and retain sin (Joh 20:23), to bind and loose, Mat 18:18.

Verse 11

Here, I. God gives Jeremiah, in vision, a view of the principal errand he was to go upon, which was to foretel the destruction of Judah and Jerusalem by the Chaldeans, for their sins, especially their idolatry. This was at first represented to him in a way proper to make an impression upon him, that he might have it upon his heart in all his dealings with this people.

1. He intimates to him that the people were ripening apace for ruin and that ruin was hastening apace towards them. God, having answered his objection, that he was a child, goes on to initiate him in the prophetical learning and language; and, having promised to enable him to speak intelligibly to the people, he here teaches him to understand what God says to him; for prophets must have eyes in their heads as well as tongues, must be seers as well as speakers. He therefore asks him, "Jeremiah, what seest thou? Look about thee, and observe now." And he was soon aware of what was presented to him: "I see a rod, denoting affliction and chastisement, a correcting rod hanging over us; and it is a rod of an almond-tree, which is one of the forwardest trees in the spring, is in the bud and blossom quickly, when other trees are scarcely broken out;" it flourishes, says Pliny, in the month of January, and by March has ripe fruits; hence it is called in the Hebrew, Shakedh, the hasty tree. Whether this rod that Jeremiah saw had already budded, as some think, or whether it was stripped and dry, as others think, and yet Jeremiah knew it to be of an almond-tree, as Aaron's rod was, is uncertain; but God explained it in the next words (v. 12): Thou hast well seen. God commended him that he was so observant, and so quick of apprehension, as to be aware, though it was the first vision he ever saw, that it was a rod of an almond-tree, that his mind was so composed as to be able to distinguish. Prophets have need of good eyes; and those that see well shall be commended, and not those only that speak well. "Thou hast seen a hasty tree, which signifies that I will hasten my word to perform it." Jeremiah shall prophesy that which he himself shall live to see accomplished. We have the explication of this, Eze 7:10, Eze 7:11, "The rod hath blossomed, pride hath budded, violence has risen up into a rod of wickedness. The measure of Jerusalem's iniquity fills very fast; and, as if their destruction slumbered too long, they waken it, they hasten it, and I will hasten to perform what I have spoken against them."

2. He intimates to him whence the intended ruin should arise. Jeremiah is a second time asked: What seest thou? and he sees a seething-pot upon the fire (Jer 1:13), representing Jerusalem and Judah in great commotion, like boiling water, by reason of the descent which the Chaldean army made upon them; made like a fiery oven (Psa 21:9), all in a heat, wasting away as boiling water does and sensibly evaporating and growing less and less, ready to boil over, to be thrown out of their own city and land, as out of the pan into the fire, from bad to worse. Some think that those scoffers referred to this who said (Eze 11:3), This city is the cauldron, and we are the flesh. Now the mouth or face of the furnace or hearth, over which this pot boiled, was towards the north, for thence the fire and the fuel were to come that must make the pot boil thus. So the vision is explained (Jer 1:14): Out of the north an evil shall break forth, or shall be opened. It had been long designed by the justice of God, and long deserved by the sin of the people, and yet hitherto the divine patience had restrained it, and held it in, as it were; the enemies had intended it, and God had checked them; but now all restraints shall be taken off, and the evil shall break forth; the direful scene shall open, and the enemy shall come in like a flood. It shall be a universal calamity; it shall come upon all the inhabitants of the land, from the highest to the lowest, for they have all corrupted their way. Look for this storm to arise out of the north, whence fair weather usually comes, Job 37:22. When there was friendship between Hezekiah and the king of Babylon they promised themselves many advantages out of the north; but it proved quite otherwise: out of the north their trouble arose. Thence sometimes the fiercest tempests come whence we expected fair weather. This is further explained Jer 1:15, where we may observe, (1.) The raising of the army that shall invade Judah and lay it waste: I will call all the families of the kingdoms of the north, saith the Lord. All the northern crowns shall unite under Nebuchadnezzar, and join with him in this expedition. They lie dispersed, but God, who has all men's hearts in his hand, will bring them together; they lie at a distance from Judah, but God, who directs all men's steps, will call them, and they shall come, though they be ever so far off. God's summons shall be obeyed; those whom he calls shall come. When he has work to do of any kind he will find instruments to do it, though he send to the utmost parts of the earth for them. And, that the armies brought into the field may be sufficiently numerous and strong, he will call not only the kingdoms of the north, but all the families of those kingdoms, into the service; not one able-bodied man shall be left behind. (2.) The advance of this army. The commanders of the troops of the several nations shall take their post in carrying on the siege of Jerusalem and the other cities of Judah. They shall set every one his throne, or seat. When a city is besieged we say, The enemy sits down before it. They shall encamp some at the entering of the gates, others against the walls round about, to cut off both the going out of the mouths and the coming in of the meat, and so to starve them.

3. He tells him plainly what was the procuring cause of all these judgments; it was the sin of Jerusalem and of the cities of Judah (Jer 1:16): I will pass sentence upon them (so it may be read) or give judgment against them (this sentence, this judgment) because of all their wickedness; it is this that plucks up the flood-gates and lets in this inundation of calamities. They have forsaken God and revolted from their allegiance to him, and have burnt incense to other gods, new gods, strange gods, and all false gods, pretenders, usurpers, the creatures of their own fancy, and they have worshipped the works of their own hands. Jeremiah was young, had looked but little abroad into the world, and perhaps did not know, nor could have believed, what abominable idolatries the children of his people were guilty of; but God tells him, that he might know what to level his reproofs against and what to ground his threatenings upon, and that he might himself be satisfied in the equity of the sentence which in God's name he was to pass upon them.

II. God excites and encourages Jeremiah to apply himself with all diligence and seriousness to his business. A great trust is committed to him. He is sent in God's name as a herald at arms, to proclaim war against his rebellious subjects; for God is pleased to give warning of his judgments beforehand, that sinners may be awakened to meet him by repentance, and so turn away his wrath, and that, if they do not, they may be left inexcusable. With this trust Jeremiah has a charge given him (Jer 1:17): "Thou, therefore, gird up thy loins; free thyself from all those things that would unfit thee for or hinder thee in this service; buckle to it with readiness and resolution, and be not entangled with doubts about it." He must be quick: Arise, and lose no time. He must be busy: Arise, and speak unto them in season, out of season. He must be bold: Be not dismayed at their faces, as before, Jer 1:8. In a word, he must be faithful; it is required of ambassadors that they be so.

1. In two things he must be faithful: - (1.) He must speak all that he is charged with: Speak all that I command thee. He must forget nothing as minute, or foreign, or not worth mentioning; every word of God is weighty. He must conceal nothing for fear of offending; he must alter nothing under pretence of making it more fashionable or more palatable, but, without addition or diminution, declare the whole counsel of God. (2.) He must speak to all that he is charged against; he must not whisper it in a corner to a few particular friends that will take it well, but he must appear against the kings of Judah, if they be wicked kings, and bear his testimony against the sins even of the princes thereof; for the greatest of men are not exempt from the judgments either of God's hand or of his mouth. Nay, he must not spare the priests thereof; though he himself was a priest, and was concerned to maintain the dignity of his order, yet he must not therefore flatter them in their sins. He must appear against the people of the land, though they were his own people, as far as they were against the Lord.

2. Two reasons are here given why he should do thus: - (1.) Because he had reason to fear the wrath of God if he should be false: "Be not dismayed at their faces, so as to ??desert thy office, or shrink from the duty of it, lest I confound and dismay thee before them, lest I give thee up to thy faintheartedness." Those that consult their own credit, ease, and safety, more than their work and duty, are justly left of God to themselves, and to bring upon themselves the shame of their own cowardliness. Nay, lest I reckon with thee for thy faintheartedness, and break thee to pieces; so some read it. Therefore this prophet says (Jer 17:17), Lord, be not thou a terror to me. Note, The fear of God is the best antidote against the fear of man. Let us always be afraid of offending God, who after he has killed has power to cast into hell, and then we shall be in little danger of fearing the faces of men that can but kill the body, Luk 12:4, Luk 12:5. See Neh 4:14. It is better to have all the men in the world our enemies than God our enemy. (2.) Because he had no reason to fear the wrath of men if he were faithful; for the God whom he served would protect him, and bear him out, so that they should neither sink his spirits nor drive him off from his work, should neither stop his mouth nor take away his life, till he had finished his testimony, Jer 1:18. This young stripling of a prophet is made by the power of God as an impregnable city, fortified with iron pillars and surrounded with walls of brass; he sallies out upon the enemy in reproofs and threatenings, and keeps them in awe. They set upon him on every side; the kings and princes batter him with their power, the priests thunder against him with their church-censures, and the people of the land shoot their arrows at him, even slanderous and bitter words; but he shall keep his ground and make his part good with them; he shall still be a curb upon them (Jer 1:19): They shall fight against thee, but they shall not prevail to destroy thee, for I am with thee to deliver thee out of their hands; nor shall they prevail to defeat the word that God sends them by Jeremiah, nor to deliver themselves; it shall take hold of them, for God is against them to destroy them. Note, Those who are sure that they have God with them (as he is if they be with him) need not, ought not, to be afraid, whoever is against them.

Verse 2

Jehoiakim . . . Josiah . . . Zedekiah—Jehoahaz and Jehoiachin are omitted for they reigned only three months each. The first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's life, my Introduction.

thirteenth . . . of his reign— (Jer 25:3).

fifth month— (Kg2 25:8).

Verse 4

Jeremiah's call to the prophetical office.

unto me—other manuscripts read "to him"; but English Version probably represents the true Hebrew text; this inscription was doubtless made by Jeremiah himself.

Verse 5

knew—approved of thee as My chosen instrument (Exo 33:12, Exo 33:17; compare Isa 49:1, Isa 49:5; Rom 8:29).

sanctified—rather, "separated." The primary meaning is, "to set apart" from a common to a special use; hence arose the secondary sense, "to sanctify," ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah from original sin or regenerated him by His Spirit; but separated him to his peculiar prophetical office, including in its range, not merely the Hebrews, but also the nations hostile to them (Jer. 25:12-38; 27:1-21; 46:1-51:64), [HENDERSON]. Not the effect, but the predestination in Jehovah's secret counsel, is meant by the sanctification here (compare Luk 1:15, Luk 1:41; Act 15:18; Gal 1:15; Eph 1:11).

Verse 6

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.

Verse 7

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.

Verse 8

(Eze 2:6; Eze 3:9).

I am with thee— (Exo 3:12; Jos 1:5).

Verse 9

touched my mouth—a symbolical act in supernatural vision, implying that God would give him utterance, notwithstanding his inability to speak (Jer 1:6). So Isaiah's lips were touched with a living coal (Isa 6:7; compare Eze 2:8-10; Dan 10:16).

Verse 10

set thee over—literally, "appointed thee to the oversight." He was to have his eye upon the nations, and to predict their destruction, or restoration, according as their conduct was bad or good. Prophets are said to do that which they foretell shall be done; for their word is God's word; and His word is His instrument whereby He doeth all things (Gen 1:3; Psa 33:6, Psa 33:9). Word and deed are one thing with Him. What His prophet saith is as certain as if it were done. The prophet's own consciousness was absorbed into that of God; so closely united to God did he feel himself, that Jehovah's words and deeds are described as his. In Jer 31:28, God is said to do what Jeremiah here is represented as doing (compare Jer 18:7; Kg1 19:17; Eze 43:3).

root out— (Mat 15:13).

pull down—change of metaphor to architecture (Co2 10:4). There is a play on the similar sounds, lintbosh, linthotz, in the Hebrew for "root out . . . pull down."

build . . . plant—restore upon their repenting. His predictions were to be chiefly, and in the first instance, denunciatory; therefore the destruction of the nations is put first, and with a greater variety of terms than their restoration.

Verse 11

rod—shoot, or branch.

almond tree—literally, "the wakeful tree," because it awakes from the sleep of winter earlier than the other trees, flowering in January, and bearing fruit in March; symbol of God's early execution of His purpose; Jer 1:12, "hasten My word" (compare Amo 8:3).

Verse 12

hasten—rather, "I will be wakeful as to My word," &c.; alluding to Jer 1:11, "the wakeful tree" [MAURER].

Verse 13

Another vision, signifying what is the "word" about to be "performed," and by what instrumentality.

seething—literally, "blown under"; so boiling by reason of the flame under it kept brisk by blowing. An Oriental symbol of a raging war.

toward—rather, "from the north." Literally, "from the face of the region situated towards the north" (compare Jer 1:14-15) [MAURER]. The pot in the north rested on one side, its mouth being about to pour forth its contents southwards, namely, on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia-Deserta, stretching from Palestine to the Euphrates; or rather [BOCHART], the reference here is not to the site, but to the route of the Babylonians; not being able to cross the desert, they must enter the Holy Land by the northern frontier, through Riblah in Hamath (Jer 39:5; Jer 52:9).

Verse 14

break forth—"shall disclose itself."

Out of the north— (Jer 4:6; Jer 6:1, Jer 6:22; Jer 10:22; Jer 25:9; Eze 26:7). The Chaldeans did not cast off the yoke of Assyria till several years after, under Nabopolassar, 625 B.C.; but long previously they had so increased as to threaten Assyria, which was now grown weak, and other neighboring peoples.

Verse 15

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].

Verse 16

utter—pronounce. The judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Isa 10:5).

works—idols.

Verse 17

gird . . . loins—resolutely prepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be girt up with a girdle, so as not to incommode one, when undertaking any active work (Job 38:3; Luk 12:35; Pe1 1:13).

dismayed . . . confound—the same Hebrew word; literally, "to break." Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), that is, "lest I should permit thee to be overcome by them" (compare Jer 49:37).

Verse 18

defenced city, &c.—that is, I will give thee strength which no power of thine enemies shall overcome (Jer 6:27; Jer 15:20; Isa 50:7; Isa 54:17; Luk 21:15; Act 6:10).

walls—plural, to express the abundant strength to be given him. DE ROSSI'S'S manuscripts read singular, "wall."

people of the land—the general masses, as distinguished from the princes and priests.

Probably in the thirteenth year of the reign of Josiah (Jer 1:2; compare Jer 3:6, "also . . . in . . . days of Josiah"). The warning not to rely as they did on Egypt (Jer 2:18), was in accordance with Josiah's policy, who took part with Assyria and Babylon against Egypt (Kg2 23:29). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth.

Next: Jeremiah Chapter 2