Jeremiah 1:4-5 – Jeremiah 1:6-7

Jeremiah 1:4-5

Jeremiah 1:4-5

4. Then the word of the LORD came unto me, saying,

4. Et fuit sermo Jehova ad me dicendo,

5. Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

5. Antequam formarem to in utero novi to, et antequam egressus esses e vulva sanetificavi to, Prophetam in gentibus constituite.

Here Jeremiah explains more fully what he had already mentioned that he had been called from above, for otherwise he would have presumptuously obtruded himself: for no one, as the Apostle says, takes this honor to himself; but the call of God alone raises up prophets and teachers to their dignity {see Hebrews 5:4}. Hence, that Jeremiah might secure attention, he declares that he had been called to the prophetic office, and that by the clear voice of God. For this purpose, he says, that this word was given him, Before I formed thee in the womb I knew thee He introduces God as the speaker, that what he declares might be more emphatical, that it might be of more weight and more forcible: for, if he had said simply in his own person, that he had been made a prophet by God’s voice, it would not have so much moved the hearers; but when he brings forward God as the speaker, there is necessarily more weight and force in what is said.

Note 9. More strictly, “in the inside,” or belly, בטן. The specific term for womb is in the next sentence, רחם. — Ed

I pass by here what might be more largely said on what is necessary in one’s call, so that he may be attended to by God’s people; for no one, by his own and private right, can claim this privilege of speaking, as I have already said, inasmuch as this is what belongs to God alone. But I have elsewhere spoken at large on the prophetic call; it is therefore enough now to point at such things as these as it were by the finger: and particular discussions must be sought elsewhere; for were I to dwell at large on every subject, my work would be endless. I will, therefore, according to my usual practice, give a brief exposition of this Prophet.

Jeremiah then says, that he had been called by God, for this end, that he might on this account gain a hearing from the people. God declares that he knew Jeremiah before he formed him in the womb. This is not said specially of the Prophet, as though other men are unknown to God, but it is to be understood of the prophetic office, as though he had said, “Before I formed thee in the womb, I destined thee for this work, even that thou mayest undertake the burden of a teacher among the people.” And the second part is a repetition, when he says, Before thou camest forth from the womb I sanctified thee Sanctification is the same as the knowledge of God: and thus we perceive that knowledge is not mere prescience, but that predestination, by which God chooses every single individual according to his own will, and at the same time appoints and also sanctifies him; for no one, as Paul declares, (2 Corinthians 2:16,) is according to his own nature fitted for the work. Since then this fitness is the gratuitous gift of God, it is nothing strange that God declares that he had sanctified Jeremiah, as though he had said, “I formed thee man in the womb, and at the same time appointed thee for this particular work; and as it was not in thy power to bring with thee a qualification for the prophetic office, I formed thee not only a man, but a prophet.” This is the import of the passage.

But they refine too much, who think that the Prophet was sanctified from the womb as John the Baptist was, for the words mean no such thing; but only that is testified of Jeremiah, which Paul also affirms respecting himself in the first chapter of the Epistle to the Galatians, that he was known by God before he was born. Jeremiah then was not actually sanctified in the womb, but set apart according to God’s predestination and hidden purpose; that is, God chose him then to be a Prophet. It may be asked, whether he was not chosen before the creation of the world? To this it may be readily answered, that he was indeed foreknown by God before the world was made; but Scripture accommodates itself to the measure of our capacities, when it speaks of the generation of any one: it is then the same as though God had said of Jeremiah, that he was formed man for this end that in due time he might come forth a Prophet.

And no doubt the following clause is added exegetically, A prophet for the nations I made thee His sanctification, then, as I have said, was not real, but intimated that he was appointed a Prophet before he was born.

It however seems strange that he was given a Prophet to the nations God designed him to be the minister of his Church; for he neither went to the Ninevites, as Jonah did, (Jonah 3:3,) nor traveled into other countries, but spent his labors only among the tribe of Judah; why then is it said that he was given as a Prophet to the nations? To this I answer, that though God appointed him especially for his Church, yet his teaching belonged to other nations, as we shall presently see, and very evidently, as we proceed; for he prophesied concerning the Babylonians, the Egyptians, and the Moabites; in short, he included all the nations who were nigh and known to the Jews. This was indeed as it were accidental: but though he was given as a Prophet especially to his own people, yet his authority extended to heathen nations. No doubt nations are mentioned, including many, in order that the power and dignity of his teaching might appear more evident. It follows-

Jeremiah 1:6-7

Jeremiah 1:6-7

6. Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.

6. Et dixi, Ahah, Domine Jehova, ecce non novi loqui, quia puer ego.

7. But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.

7. Et dixit Jehova ad me, Ne dicas, Puer ego (id est, sum puer,) quia ad quaecunque to misero, ibis, et quaeunque tibi praecepero, loqueris.

After having spoken of his call, the Prophet adds, that he at first refused his office, and he states this for two reasons; first, that he might clear himself from every suspicion of rashness, for we know how much ambition prevails among men, according to what James intimates, that many wish to be teachers, (James 3:1) and there is hardly one who is not anxious to be listened to. Since, then, most men too readily assume the office of teaching, and many boldly intrude into it, Jeremiah, in order to avoid the very suspicion of rashness, informs us that he was constrained to take the office. Secondly, he says that he refused the office, that he might gain more esteem, and render his disciples more attentive. But why did he refuse to obey God, when called to the prophetic function? Because its difficulty frightened him: and yet this very reason ought to rouse readers to a greater attention, as it no doubt awakened hearers when Jeremiah spoke to them.

If any one asks, whether Jeremiah acted rightly in refusing what God enjoined? the answer is, that God pardoned his servant, for it was not his design to reject his call, or to exempt himself from obedience, or to shake off the yoke, because he regarded his own leisure, or his own fame, or any similar considerations: Jeremiah looked on nothing of this kind; but when he thought of himself, he felt, that he was wholly unequal to undertake an office so arduous. Hence the excuse that is added is that of modesty. We then see that God forgave his timidity, for it proceeded, as we have just said, from a right feeling; and we know that from good principles vices often arise. But it was yet a laudable thing in Jeremiah, that he thought himself not sufficiently qualified to undertake the prophetic office, and that he wished to be excused, and that another should be chosen endued with more courage and with better qualifications. I shall proceed with what remains tomorrow.

Prayer Lecture 1

Prayer

Grant, Almighty God, that as thou hast not only provided for thine ancient Church, by choosing Jeremiah as thy servant, but hast also designed that the fruit of his labors should contilme to our age, O grant that we may not be unthankful to thee, but that we may so avail ourselves of so great a benefit, that the fruit of it may appear in us to the glory of thy name; may we learn so entirely to devote ourselves to thy service, and each of us be so attentive to the work of his calling, that we may strive with united hearts to promote the honor of thy name, and also the kingdom of thine only — begotten Son, until we finish our warfare, and come at length into that celestial rest, which has been obtained for us by the blood of thine only Son. Amen.

Lecture second

Lecture Second

We mentioned yesterday the reason why Jeremiah refused the office of teaching, even because he thought himself unequal to the work; and for this reason he called himself a child, not in age, but in knowledge. Hence the word “child” is to be taken metaphorically; for thereby the Prophet confessed that he was not sufficiently qualified as to knowledge and practice. Some, as I have said, have unwisely applied this to his age. Though then he was of a mature age, yet he called himself a child, because of his unskillfulness, and because he possessed not the gifts necessary for an office so important.

Note 10. The words admit of two meanings. לא-ידעתי דבר-I have not known word, or, I know not word. The phrase may signify, I have no word to say, or, I know not how to say a word. The first meaning is what the context seems to countenance. The answer given to him refers to his two objections — that he had no word to say, and that he was a young man. The last is first answered, according to the usual mode of writing adopted by the prophets, “To every one whom I shall send thee to, thou shalt go;” and then the first objection is removed, “and everything that I shall command thee, thou shalt speak.” The answer goes on, and refers to the points in the same order, “Fear not;” and then to remedy the want complained of; Jehovah is represented as putting his words in his mouth, so that he might have what was necessary for him to say. God promised courage though he was young, and gave him a message to deliver: thus his two objections were removed. We meet with a similar phrase in Jeremiah 6:15; Jeremiah 8:12, which is, literally, “and shame they know not.” — Ed.

Now follows the answer given to him, Say not, I am a child; for thou shalt go, etc. God not only predicts here what the Prophet was to do, but declares also what he designed him to do, and what he required from him, as though he had said, “It is thy duty to obey, because I have the right to command: thou must, therefore, go wheresoever I shall send thee, and thou must also proclaim whatsoever I shall command thee.” By these words God reminds him that he was his servant, and that there was no reason why a sense of his own weakness should make him afraid; for it ought to have been enough for him simply to obey his command.

And it is especially necessary to know this doctrine: for as we ought to undertake nothing without considering what our strength is, so when God enjoins anything, we ought, immediately to obey his word as it were with closed eyes. Prudence is justly praised by writers; and it is what ought to be attended to by all generally; they ought to consider what the shoulders can bear, and cannot bear. For whence is it that many have so much audacity and boldness, except that they hurry on through extreme self — confidence? Hence, in all undertakings, this should be the first thing, that every one should weigh well his own strength, and take in hand what comports with the measure of his capacity. Then no one would foolishly obtrude himself, and arrogate to himself more than what is right. But when God calls us, we ought to obey, however deficient we may in all things be: and this is what we learn from what God says here, Say not, I am a child; that is, “though thou, indeed, thinkest thyself destitute of every qualification, though thou art conscious of thine own weakness, yet thou shalt go, thou must go wheresoever I shall send thee.” God, then, requires this honor to be simply conceded to him, that men should obey his commands, though the qualification necessary to execute them be wanting. It afterwards follows —