Jeremiah · Chapter 1

ver. 1-10. His visions of an almond-rod and seething pot, ver. 11-14. His heavy message against Judah, ver. 15, 16. God promises him his assistance, ver. 17-19.

V. 1. Anathoth-Was a city three miles from Jerusalem, allotted out of the tribe of Benjamin for the priests.

Verses. 1. - 3. The words of Jeremiah] These three verses are the title of the Book; and were probably added by Ezra when he collected and arranged the sacred books, and put them in that order in which they are found in Hebrew Bibles in general. For particulars relative to this prophet, the times of his prophesying, and the arrangement of his discourses, see the introduction.

Eleventh year of Zedekiah] That is, the last year of his reign; for he was made prisoner by the Chaldeans in the fourth month of that year, and the carrying away of the inhabitants of Jerusalem was in the fifth month of the same year.

Verses 1, 2. The words of Jeremiah — That is, the sermons or prophecies, the contents of which he received from God, that he might declare them unto the people, and which are comprised in this book under his name. See on Isaiah 2:1. The son of Hilkiah — Some have supposed this to have been Hilkiah the high-priest, by whom the book of the law was found in the temple, in the reign of Josiah; but for this opinion there is no better ground than his being of the same name, which was not an uncommon one among the Jews; whereas, had he been in reality the high-priest, he would doubtless have been mentioned by that distinguishing title, and not put upon a level with the priests of an ordinary and inferior class. Besides this, Hilkiah dwelt at Anathoth, which was indeed one of the cities allotted to the priests, but not the place of residence of the high-priest, who always lived at Jerusalem. It may be observed here, that Jeremiah, being of the family of Aaron, would have been a teacher of the people even if he had not been called to the extraordinary office of prophesying. To whom the word of the Lord came — Not only a charge and commission to prophesy, but also a revelation of the things themselves which he was to deliver; in the days of Josiah — That young but good king, who, in the twelfth year of his reign, began a work of reformation, applying himself with all sincerity and diligence to purge Judah and Jerusalem of the groves, the images, and the high places, 2 Chronicles 34:3. Now the very next year was this young prophet seasonably raised up to assist and encourage the young king in that good work. And it might have been expected that, by the joint efforts of such a prince and such a prophet, both young, and likely to continue long to be useful, such a complete reformation would have been effected, as would have prevented the ruin of the church and state. But, alas! it proved quite otherwise: and their united labours, with respect to the generality of their countrymen, only served to aggravate their guilt and accelerate their destruction.

THE SUPERSCRIPTION, 1-3.

The first three verses constitute the general heading of the book. The time described does not cover the whole period of Jeremiah’s life, but rather that of his principal influence on the fortunes of the theocracy. Jehoahaz and Jehoiachin are omitted from the list of kings because of their insignificance.

1. Words — Speeches or discourses. — Most of the prophetical books commence with the title “The word of God;” but those of Jeremiah and Amos are called the “words” of these prophets. For this two reasons have been given: 1) These books contain, along with prophecy, much historical matter; 2) The whole books are historical; even the prophecies being a written record of what was at first delivered in the form of oral discourses. Such matter is in Hebrew often called “words.” See marginal note 1 Kings 11:41; 1 Chronicles 29:29. Son of Hilkiah — See Introduction. Anathoth — A city lying one and one fourth hours northeast from Jerusalem, according to Robinson; or three miles, according to Eusebius. This place is first mentioned in Joshua 21:18. “Men of Anathoth” were among those who returned from the captivity. Ezra 2:23; Nehemiah 7:27. It was a priests’ city and had “suburbs.” Joshua 21:18; 1 Chronicles 6:60. See also verse 45. It would hence appear that the place was not without consequence; and combining, as it did, what is best in the life of the city and the country, it doubtless contained the ripest fruits of Jewish culture. The conditions there were favourable for producing the great representative man of this period.

V. 2. The word-That commission from God that authorized him to his prophetic work, for the space of forty-one years successively in Judea, viz. from the 13th year of Josiah to the 11th year of Zedekiah, besides the time that he prophesied in Egypt. In the days-During his reign. Thirteenth-By which it appears that Jeremiah prophesied the last eighteen years of Josiah’s reign; for he reigned thirty-one years, 2 Kings 22:1.

Verses. 1. - 3. The words of Jeremiah] These three verses are the title of the Book; and were probably added by Ezra when he collected and arranged the sacred books, and put them in that order in which they are found in Hebrew Bibles in general. For particulars relative to this prophet, the times of his prophesying, and the arrangement of his discourses, see the introduction.

Eleventh year of Zedekiah] That is, the last year of his reign; for he was made prisoner by the Chaldeans in the fourth month of that year, and the carrying away of the inhabitants of Jerusalem was in the fifth month of the same year.

Verses 1, 2. The words of Jeremiah — That is, the sermons or prophecies, the contents of which he received from God, that he might declare them unto the people, and which are comprised in this book under his name. See on Isaiah 2:1. The son of Hilkiah — Some have supposed this to have been Hilkiah the high-priest, by whom the book of the law was found in the temple, in the reign of Josiah; but for this opinion there is no better ground than his being of the same name, which was not an uncommon one among the Jews; whereas, had he been in reality the high-priest, he would doubtless have been mentioned by that distinguishing title, and not put upon a level with the priests of an ordinary and inferior class. Besides this, Hilkiah dwelt at Anathoth, which was indeed one of the cities allotted to the priests, but not the place of residence of the high-priest, who always lived at Jerusalem. It may be observed here, that Jeremiah, being of the family of Aaron, would have been a teacher of the people even if he had not been called to the extraordinary office of prophesying. To whom the word of the Lord came — Not only a charge and commission to prophesy, but also a revelation of the things themselves which he was to deliver; in the days of Josiah — That young but good king, who, in the twelfth year of his reign, began a work of reformation, applying himself with all sincerity and diligence to purge Judah and Jerusalem of the groves, the images, and the high places, 2 Chronicles 34:3. Now the very next year was this young prophet seasonably raised up to assist and encourage the young king in that good work. And it might have been expected that, by the joint efforts of such a prince and such a prophet, both young, and likely to continue long to be useful, such a complete reformation would have been effected, as would have prevented the ruin of the church and state. But, alas! it proved quite otherwise: and their united labours, with respect to the generality of their countrymen, only served to aggravate their guilt and accelerate their destruction.

2, 3. To whom the word of the Lord came — To whom the spirit of prophecy was imparted. In the days of Josiah — The sixteenth king of Judah after the separation from it of the kingdom of Israel. Thirteenth year of his reign — From “the thirteenth year” of Josiah to the eleventh year of Zedekiah was about forty years; namely, eighteen remaining of Josiah’s reign, eleven of Jehoiakim’s and eleven of Zedekiah’s. The closing years of Jeremiah’s life, spent amid the ruins of his own land and in Egypt, are not here included.

Josiah, the great reformer, stands out in his line of kings “faithful among the faithless.” Five years after the commencement of Jeremiah’s official career he led the people in a formal renewal of their covenant with Jehovah, and celebrated the occasion by a passover feast perhaps more remarkable and imposing than any other ever celebrated at Jerusalem. Eight years later, when Pharaoh-Necho was on his way to the memorable battle of Carchemish, Josiah went out against him, and being mortally wounded at Megiddo, (2 Kings 23:29, 30; 2 Chronicles 35:22-24,) died before reaching Jerusalem. For him Jeremiah made public lamentation, “and all the singing men and the singing women spake of Josiah in their lamentations to this day.” 2 Chronicles 35:24, 25. Jehoiakim was made king by Pharaoh-Necho, who had deposed his younger brother after a three months’ reign, and carried him in fetters to Riblah. As the Egyptian king was at this time making his expedition against Babylon, he charged his vassal Jehoiakim with the work of collecting a tribute of about $200,000, which he levied on the Jewish people. But Pharaoh met his Waterloo at Carchemish, and the king of Babylon seized upon Palestine as the natural fruit of his victory. He besieged and captured Jerusalem, made the king prisoner, and carried away to Babylon many of the principal inhabitants and some of the sacred vessels of the temple. Among these prisoners were Daniel and his three friends. Jehoiakim, having been subsequently reinstated, remained tributary to the king of Babylon for three years, and then, against the advice and warnings of Jeremiah, rebelled. The Babylonish king being at that time occupied with an Asiatic expedition, sent against the Jews an army composed from several of his allied and tributary peoples, Syrians, Moabites, and Ammonites, who cruelly harassed the country. The misery of the land was extreme. Jehoiakim finally came to a violent and ignominious death, and the greatest dishonour was done to his body, for it was dragged away “beyond the gates of Jerusalem,” and buried “with the burial of an ass.” The times of Jehoiakim were characterized by gross and general corruption. The sacred places became altars of lust. The holy city and even the very temple were filled with abomination. See Ezekiel 8. The character of this most corrupt and foolish of all the kings of Judah is concentrated into two inspired phrases, “his abomination which he did,” (2 Chronicles 36:8,) and “he filled Jerusalem with innocent blood.” 2 Kings 24:4. As in the time of Josiah the zeal and faith of the prophet were stimulated and developed, so in that of Jehoiakim he must have been burdened and alarmed by the general and outbreaking wickedness of the people. Jehoiachin, who succeeded his father Jehoiakim, having, after a brief reign of three months, been carried away to Babylon with ten thousand other captives Zedekiah, his uncle, was made king, 599 B.C. He was a fitting successor of Jehoiakim, showing the same characteristics of weakness and wickedness. “He humbled not himself before Jeremiah the prophet… from the mouth of the Lord.” 2 Chronicles 36:12. The cup of Judah’s wickedness was now full, and God’s judgments came swiftly and terribly. Jerusalem was taken and pillaged; the temple burned; the sacred vessels, what remained of them, were taken away; the glory of Jerusalem, as a political capital, finally extinguished, and the captivity fully inaugurated.

V. 3. It-The word of the Lord. Jehoiakim-Called at first by Josiah, Eliakim. Jehoahaz and Jehoiakin, whereof the former reigned before him, the latter succeeded, are conceived not to be mentioned, because they reigned each of them but three months, and therefore not considerable. Of Jerusalem-The inhabitants of Jerusalem, under Zedekiah, during all which time Jeremiah prophesied. Captive-This does not terminate the time of his prophecies; for he prophesied also both in Judea, and in Egypt afterwards: but only relates to what he prophesied while the city and temple were standing, the rest seeming to be added as a supplement. Fifth month-Of that present year; for, tho’ the year end not at the fifth month, yet it might end the year of Zedekiah’s reign, because he might begin his reign at the fifth month of the year.

Verses. 1. - 3. The words of Jeremiah] These three verses are the title of the Book; and were probably added by Ezra when he collected and arranged the sacred books, and put them in that order in which they are found in Hebrew Bibles in general. For particulars relative to this prophet, the times of his prophesying, and the arrangement of his discourses, see the introduction.

Eleventh year of Zedekiah] That is, the last year of his reign; for he was made prisoner by the Chaldeans in the fourth month of that year, and the carrying away of the inhabitants of Jerusalem was in the fifth month of the same year.

Verse 3. It came also — Namely, the word of the Lord, as verse 2; in the days of Jehoiakim — Called at first by Josiah, Eliakim, 2 Kings 23:34. It must be observed, that Jehoahaz, who reigned before him, (2 Kings 28:8,) and Jehoiakim, who succeeded him, are not mentioned here, because each of them reigned only three months, and could hardly be said to be established in the government. Unto the end of the eleventh year of Zedekiah — The meaning is, that he prophesied not only during the reigns of Josiah and Jehoiakim, but also during the whole reign of Zedekiah, which was eleven years: unto the carrying away of Jerusalem captive — That great event of which he had so often prophesied. He continued, indeed, to prophesy after that, (Jeremiah 40:1,) but the computation of the time is here made to end with that event, because it was the accomplishment of many of his predictions: and from the thirteenth year of Josiah to the captivity was just forty years. It is observed from Dr. Lightfoot, that as Moses was forty years a teacher of the Israelites in the wilderness, till they entered into their own land; Jeremiah was so long a teacher in their own land before they were sent 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.

2, 3. To whom the word of the Lord came — To whom the spirit of prophecy was imparted. In the days of Josiah — The sixteenth king of Judah after the separation from it of the kingdom of Israel. Thirteenth year of his reign — From “the thirteenth year” of Josiah to the eleventh year of Zedekiah was about forty years; namely, eighteen remaining of Josiah’s reign, eleven of Jehoiakim’s and eleven of Zedekiah’s. The closing years of Jeremiah’s life, spent amid the ruins of his own land and in Egypt, are not here included.

Josiah, the great reformer, stands out in his line of kings “faithful among the faithless.” Five years after the commencement of Jeremiah’s official career he led the people in a formal renewal of their covenant with Jehovah, and celebrated the occasion by a passover feast perhaps more remarkable and imposing than any other ever celebrated at Jerusalem. Eight years later, when Pharaoh-Necho was on his way to the memorable battle of Carchemish, Josiah went out against him, and being mortally wounded at Megiddo, (2 Kings 23:29, 30; 2 Chronicles 35:22-24,) died before reaching Jerusalem. For him Jeremiah made public lamentation, “and all the singing men and the singing women spake of Josiah in their lamentations to this day.” 2 Chronicles 35:24, 25. Jehoiakim was made king by Pharaoh-Necho, who had deposed his younger brother after a three months’ reign, and carried him in fetters to Riblah. As the Egyptian king was at this time making his expedition against Babylon, he charged his vassal Jehoiakim with the work of collecting a tribute of about $200,000, which he levied on the Jewish people. But Pharaoh met his Waterloo at Carchemish, and the king of Babylon seized upon Palestine as the natural fruit of his victory. He besieged and captured Jerusalem, made the king prisoner, and carried away to Babylon many of the principal inhabitants and some of the sacred vessels of the temple. Among these prisoners were Daniel and his three friends. Jehoiakim, having been subsequently reinstated, remained tributary to the king of Babylon for three years, and then, against the advice and warnings of Jeremiah, rebelled. The Babylonish king being at that time occupied with an Asiatic expedition, sent against the Jews an army composed from several of his allied and tributary peoples, Syrians, Moabites, and Ammonites, who cruelly harassed the country. The misery of the land was extreme. Jehoiakim finally came to a violent and ignominious death, and the greatest dishonour was done to his body, for it was dragged away “beyond the gates of Jerusalem,” and buried “with the burial of an ass.” The times of Jehoiakim were characterized by gross and general corruption. The sacred places became altars of lust. The holy city and even the very temple were filled with abomination. See Ezekiel 8. The character of this most corrupt and foolish of all the kings of Judah is concentrated into two inspired phrases, “his abomination which he did,” (2 Chronicles 36:8,) and “he filled Jerusalem with innocent blood.” 2 Kings 24:4. As in the time of Josiah the zeal and faith of the prophet were stimulated and developed, so in that of Jehoiakim he must have been burdened and alarmed by the general and outbreaking wickedness of the people. Jehoiachin, who succeeded his father Jehoiakim, having, after a brief reign of three months, been carried away to Babylon with ten thousand other captives Zedekiah, his uncle, was made king, 599 B.C. He was a fitting successor of Jehoiakim, showing the same characteristics of weakness and wickedness. “He humbled not himself before Jeremiah the prophet… from the mouth of the Lord.” 2 Chronicles 36:12. The cup of Judah’s wickedness was now full, and God’s judgments came swiftly and terribly. Jerusalem was taken and pillaged; the temple burned; the sacred vessels, what remained of them, were taken away; the glory of Jerusalem, as a political capital, finally extinguished, and the captivity fully inaugurated.

V. 4. Then-When he was first called to his office.

Verse 4. The word of the Lord came unto me] Then I first felt the inspiring influence of the Divine Spirit, not only revealing to me the subjects which he would have me to declare to the people, but also the words which I should use in these declarations.

Verses 4, 5. Then the word of the Lord came unto me — With a satisfying assurance to himself, that it was the word of the Lord, and not a delusion. Before I formed thee in the belly — That is, the womb. Having spoken before on the time of his call, he now speaks of the manner of it. I knew thee — That is, I had thee in my view, or approved thee as a fit minister for this work, in the same sense as it is said, Acts 15:18, Known unto God are all his works from the foundation of the world; he contemplated the plan of them, and approved it in his mind, before he created and brought them into being. I sanctified thee — I set thee apart in my counsel for executing the office of a prophet. We have examples of a similar designation with that mentioned here, in John the Baptist and St. Paul, as the reader will see if he consult the texts referred to in the margin. And ordained thee a prophet unto the nations — He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater encouragement than they, both in respect to the tenderness of his years, and the difficulties which he was to encounter. And ordained thee a prophet to the nations — To other nations besides the Jews.

JEREMIAH’S INVESTITURE WITH THE PROPHETIC OFFICE, 4-19.

4. The word of the Lord came — It was an objective revelation, as is plainly intimated in most cases of prophetic inspiration. It was not, probably, by a voice that addressed the prophet’s physical senses; rather was it spiritually communicated, but was perfectly recognised as from God. It was not the elevation of the prophet’s own religious consciousness by motions from within, but a bringing into this consciousness of something from without.

V. 5. I sanctified-I ordained thee for this public service. He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater encouragement than they, both in respect of the tenderness of his years, and the difficulties which he was to encounter with. The nations-To other nations besides the Jews.

Verse 5. Before I formed thee] I had destined thee to the prophetic office before thou wert born: I had formed my plan, and appointed thee to be my envoy to his people. St. Paul speaks of his own call to preach the Gospel to the Gentiles in similar terms, Galatians 1:15, 16.

Verses 4, 5. Then the word of the Lord came unto me — With a satisfying assurance to himself, that it was the word of the Lord, and not a delusion. Before I formed thee in the belly — That is, the womb. Having spoken before on the time of his call, he now speaks of the manner of it. I knew thee — That is, I had thee in my view, or approved thee as a fit minister for this work, in the same sense as it is said, Acts 15:18, Known unto God are all his works from the foundation of the world; he contemplated the plan of them, and approved it in his mind, before he created and brought them into being. I sanctified thee — I set thee apart in my counsel for executing the office of a prophet. We have examples of a similar designation with that mentioned here, in John the Baptist and St. Paul, as the reader will see if he consult the texts referred to in the margin. And ordained thee a prophet unto the nations — He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater encouragement than they, both in respect to the tenderness of his years, and the difficulties which he was to encounter. And ordained thee a prophet to the nations — To other nations besides the Jews.

Verse 5. Before I formed thee in the belly I knew thee. In the creation God knew the nature and designations of every creature, whether of plants, or of living beings. He assigned laws and abodes to each, and food according to all his pleasure. The Creator is the disposer of all his creatures. Cyrus, John the baptist, and St. Paul were called from the womb, as was Jeremiah. And a confidence in God’s particular knowledge, foresight and care, should greatly encourage and comfort ministers in their work. On the other hand, we must never decipher the depths of providence so far in favour of ourselves as to hurt another: that would be to sap the whole foundation of moral obligation, and make God the author of crime. Let us be content to say, “Oh the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out.” I ordained thee a prophet unto the nations. Chiefly to Judah, but occasionally to the Egyptians, to the Philistines, to the Moabites, to the Ammonites, to the Idumeans, and to the Syrians of different names. Isaiah had the like commission, and those prophets caused their warning voice to be heard among all these nations as opportunities were afforded.

5. Before I formed thee — Jeremiah was assigned to an extraordinary work. The emphasis and solemnity of this assignment are here indicated by the fulness of the statement. As in the case of Samson, Samuel, John the Baptist, and some others, God’s purpose concerning him antedated his birth. Of course there is in this nothing to imply that this is not true of others, or indeed of all; but Jeremiah is reminded and assured of this, that he may feel himself “girded of God.” There is in the work which God has for men to do an individuality exactly answering to that of the worker. The eminent and notable cases of individual election mentioned in the Bible are but specimens of all. There is in this nothing of fatalism, since the free agent may, and often does, refuse to fill his assigned mission.

Verse 6. I cannot speak] Being very young, and wholly inexperienced, I am utterly incapable of conceiving aright, or of clothing these Divine subjects in suitable language. Those who are really called of God to the sacred ministry are such as have been brought to a deep acquaintance with themselves, feel their own ignorance, and know their own weakness. They know also the awful responsibility that attaches to the work; and nothing but the authority of God can induce such to undertake it. They whom God never called run, because of worldly honour and emolument: the others hear the call with fear and trembling, and can go only in the strength of Jehovah.

“How ready is the man to go,

Whom God hath never sent!

How timorous, diffident, and slow,

God’s chosen instrument!”

Verse 6. Then said I, Ah, Lord God, &c. — He modestly excuses himself from a consideration of the weight of the work, and the tenderness of his age, as in the next expression. Behold, I cannot speak; for I am a child — We cannot infer from this, that Jeremiah was within the years of what is properly called childhood. For he might call himself a child by way of extenuating his abilities; as Solomon calls himself a little child, 1 Kings 1:7, although at that time he was married, and must have been at least twenty years of age. And the word child, or youth, is elsewhere used of those who were arrived at the first years of manhood.

6. I am a child — Moses said, (Exodus 4:10, margin,) “I am not a man of words;” but Jeremiah, overwhelmed with the greatness of his work, cries out, “I am a child!” The original word, na’ar, (r[n,) has more scope of meaning than our word “child,” being in one instance, in plain historical prose, applied to Isaac when he was twenty-eight years old; and yet there is reason to think that Jeremiah was called to the prophetical office at an unusually early age. But these words especially reflect his sense of the greatness of the work before a prophet of God at that time; and so, by implication, the unspirituality and corruption of the time. He was young in the presence of hoary abuses. He was weak to cope with giant evils.

V. 7. Thou shalt speak-Fear not, I will make thee eloquent and courageous.

Verse 7. Whatsoever I command thee] It is my words and message, not thine own, that thou shalt deliver. I shall teach thee; therefore thy youth and inexperience can be no hinderance.

Verses 7, 8. But the Lord said unto me, &c. — God refuses to accept of his excuse, and renews his commission to him to execute the prophetic office. Thus God refused to accept the excuse of Moses, made on a like occasion. See Exodus 6:30; and 7:1, 2. Thou shalt go to all that I shall send thee — This is not so much a command as a promise: as much as to say, I will enable thee, notwithstanding thy youth, to go with proper boldness to those to whom I send thee, and to declare my commands with that dignity and precision wherewith they ought to be uttered. Be not afraid of their faces: for I am with thee, &c. — The style of God’s commission to his prophets and messengers commonly runs in these words, I am with thee, (see the margin,) importing that God, who sent them, would enable them to discharge the office he had committed to them, and would give them strength proportionable to the work in which they engaged. To reprove the faults of all persons, of the high as well as the low, the rich as well as the poor, with that plainness and impartiality which the prophets used, required a more than ordinary degree of courage, as well as of prudence, for which cause the promise of God’s presence with them was particularly necessary, to encourage them in the discharge of their duty.

7, 8. I shall send thee… I am with thee — God sometimes seeks our weakness as well as our strength. Seeming disqualifications may even constitute special fitness: for all real sufficiency is of God. Young or old, wise or foolish, cultured or without culture, it is always enough that God says, “I send thee; I am with thee.”

Verse 8. Be not afraid of their faces] That is, the Jews, whom he knew would persecute him because of the message which he brought. To be fore-warned is to be half armed. He knew what he was to expect from the disobedient and the rebellious, and must now be prepared to meet it.

Verses 7, 8. But the Lord said unto me, &c. — God refuses to accept of his excuse, and renews his commission to him to execute the prophetic office. Thus God refused to accept the excuse of Moses, made on a like occasion. See Exodus 6:30; and 7:1, 2. Thou shalt go to all that I shall send thee — This is not so much a command as a promise: as much as to say, I will enable thee, notwithstanding thy youth, to go with proper boldness to those to whom I send thee, and to declare my commands with that dignity and precision wherewith they ought to be uttered. Be not afraid of their faces: for I am with thee, &c. — The style of God’s commission to his prophets and messengers commonly runs in these words, I am with thee, (see the margin,) importing that God, who sent them, would enable them to discharge the office he had committed to them, and would give them strength proportionable to the work in which they engaged. To reprove the faults of all persons, of the high as well as the low, the rich as well as the poor, with that plainness and impartiality which the prophets used, required a more than ordinary degree of courage, as well as of prudence, for which cause the promise of God’s presence with them was particularly necessary, to encourage them in the discharge of their duty.

7, 8. I shall send thee… I am with thee — God sometimes seeks our weakness as well as our strength. Seeming disqualifications may even constitute special fitness: for all real sufficiency is of God. Young or old, wise or foolish, cultured or without culture, it is always enough that God says, “I send thee; I am with thee.”

V. 9. Then-God having excited the prophet by command and promise, now in a vision confirms him, either by the hand of an angel, or by himself in some visible shape.

Verses 9, 10. Then the Lord put forth his hand, and touched my mouth — This appeared to the prophet to be done in his vision; whereby he was taught that the divine help should go along with him, that the gift of utterance should be bestowed upon him, and that he should be able to declare the divine commands in a proper spirit and manner: compare Isaiah 6:7; and 51:16. Behold, I have put my words in thy mouth — By the seeing of this symbolical action in his vision, and the hearing of these words, Jeremiah could not but be assured that he should be able to speak in the proper language of a prophet, or with words becoming his office, and that he should have that firmness and boldness given him which were necessary for the purpose. Jeremiah does not indeed equal Isaiah in eloquence of speech, but he seems to have been no way inferior to him in firmness of mind. See, I have this day set thee over the nations — Namely, to speak to them in my name, for this is all that is meant here by being set over them. To root out and to pull down, &c. — In the style of Scripture the prophets are said to do what they declare shall be done; and therefore Jeremiah is here said to root out, &c., because he was authorized to make known the purposes of God, and because the events here mentioned would follow in consequence of his prophecies. See Isaiah 6:9; and Bishop Newton on the Prophecies, vol. 1.

Ver. 9. The Lord put forth his hand, and touched my mouth. Jeremiah in vision saw the hand, and felt the touch. The juvenile prophet required those strong and paternal supports of a Father and a God.

9. And touched my mouth — A sign and symbol of inspiration, implying that God would reveal his power through Jeremiah’s utterances. But this symbolical act belongs not to the realm of sense, but to that of spirit. Other cases of touching the lips are those of Isaiah 6:6, symbolical of purification; and of Daniel 10:16, symbolical of supernatural strengthening.

V. 10. The kingdoms-Having now received his commission, he is directed to whom he is to go; to the greatest, not only single persons, but whole nations, as the Babylonians, Persians, and Egyptians. To pull down-That is, to prophecy that I will pull down; which I will as certainly effect, as if thou hadst done it thyself: for, according to scripture-usage, the prophets are said to do that which they foretell shall come to pass. To plant-Metaphors taken from architects and gardeners: either the former words relate to the enemies of God, and the latter to his friends; or rather to both conditionally: if they repent, he will build them up, he will increase their families, and settle them in the land; if they do not, he will root them up, and pull them down.

Verse 10. I have—set thee over the nations] God represents his messengers the prophets as doing what he commanded them to declare should be done. In this sense they rooted up, pulled down, and destroyed-declared God’s judgments, they builded up and planted-declared the promises of his mercy. Thus God says to Isaiah, Isaiah 6:10: “Make the heart of this people fat—and shut their eyes.” Show them that they are stupid and blind; and that, because they have shut their eyes and hardened their hearts, God will in his judgments leave them to their hardness and darkness.

Verses 9, 10. Then the Lord put forth his hand, and touched my mouth — This appeared to the prophet to be done in his vision; whereby he was taught that the divine help should go along with him, that the gift of utterance should be bestowed upon him, and that he should be able to declare the divine commands in a proper spirit and manner: compare Isaiah 6:7; and 51:16. Behold, I have put my words in thy mouth — By the seeing of this symbolical action in his vision, and the hearing of these words, Jeremiah could not but be assured that he should be able to speak in the proper language of a prophet, or with words becoming his office, and that he should have that firmness and boldness given him which were necessary for the purpose. Jeremiah does not indeed equal Isaiah in eloquence of speech, but he seems to have been no way inferior to him in firmness of mind. See, I have this day set thee over the nations — Namely, to speak to them in my name, for this is all that is meant here by being set over them. To root out and to pull down, &c. — In the style of Scripture the prophets are said to do what they declare shall be done; and therefore Jeremiah is here said to root out, &c., because he was authorized to make known the purposes of God, and because the events here mentioned would follow in consequence of his prophecies. See Isaiah 6:9; and Bishop Newton on the Prophecies, vol. 1.

10. To root out, and to pull down, etc. — A fearful commission! More unwelcome than that of Jonah! Yet his work was not executive but declarative. He was said to do what he has the commission to declare that God will do. So Christ gave to Peter the declaratory power of binding and loosing, (Matthew 16:19,) that is, the gospel commission of declaring the terms of salvation. And so Jeremiah is to pull down, and to destroy, because he is to be a prophet of evil to his own countrymen. True, this work of demolition was not to be unto ultimate destruction, but for reconstruction; and yet it was to extend to much that was enshrined in the national pride and dear to the national heart. The prophet’s work was to be in some sense the very counterpart of that of Moses. He led the people into political independency; in Jeremiah’s time this independent national life was to terminate. From being a nation they were henceforth to be only a people. The institutions which for many centuries had been the matrix of spiritual ideas in process of unfolding, were now to be cast down and overthrown in order that these same truths might have freedom for further development. And so his mission was also to build, and to plant. The political life of the nation was to terminate for the sake of its religious life. The work of demolition and extirpation was preparatory to planting and building. It was one stage of that violence by which a way was opened for the bringing in of a better hope.

It is worthy of note, that while we have here four terms to set forth the negative aspect of the prophet’s work, there are but two to represent its positive aspect. This indicates the moral condition of the times, and foreshadows the character of the book. Israel was to be humbled and afflicted that the theocracy might be strengthened and elevated. Israel was to go into captivity that the truth of God might be free.

V. 11. Came unto me-This and the boiling caldron, ver. 13, is thought to be at the same time, and in the same vision, when he was first appointed to the work. Almond-tree-That had leaves, and probably blossoms on it like Aaron’s. This is a tree that blossoms early, and speedily, and so it may point at either God’s readiness, to smite, ver. 12, or Israel’s ripeness to be smitten; this rod being like a portentous comet, shewing to Jeremiah the miseries that were at hand, at the death of Josiah, which soon followed this vision, the taxing them by Pharaoh Necho, presently after the breaking in of the Chaldees, Syrians, Moabites, and Ammonites, and then the Babylonian captivity.

Verse 11. A rod of an almond tree.] dqv shaked, from dqv shakad, “to be ready,” “to hasten,” “to watch for an opportunity to do a thing,” to awake; because the almond tree is the first to flower and bring forth fruit. Pliny says, Floret prima omnium amygdala mense Januario; Martio vero pomum maturat. It blossoms in January, when other trees are locked up in their winter’s repose; and it bears fruit in March, just at the commencement of spring, when other trees only begin to bud. It was here the symbol of that promptitude with which God was about to fulfil his promises and threatening. As a rod, says Dahler, is an instrument of punishment, the rod of the almond may be intended here as the symbol of that punishment which the prophet was about to announce.

Verses 11, 12. Moreover the word of the Lord came unto me — Probably at the same time, and in the same vision, wherein he was first appointed to his office; saying, What seest thou — Here, by symbolical representations, the meaning of which God immediately interpreted, future things were presented to his view. This method of instruction or information sinks deeper into the mind, and leaves a more lasting impression there, than any mere words can do; and therefore the prophets frequently received communications from God in this way. And I said, I see a rod of an almond-tree — Namely, which had leaves, and possibly blossoms on it, like Aaron’s rod; otherwise the prophet could not so readily have discerned of what kind of wood it was. The almond-tree is one of the first that wakes and rises from its winter repose, flowering, in the warm southern countries, in the month of January, and by March bringing its fruits to maturity. From this circumstance, which is mentioned by Pliny, lib. 16. cap. 42, it is supposed to have received its name, dqv, shaked, as being intent, and, as it were, on the watch to seize the first opportunity of emitting its buds and blossoms: which is the proper sense of the verb, from which that noun is derived. A branch of this tree, therefore, with buds or leaves, and blossoms upon it, was a proper emblem to denote God’s hastening the execution of the predictions which he declared by this prophet, who lived to see most of his prophecies fulfilled. There is also in the original a remarkable paranomasia, or affinity in sound, between shaked, an almond-tree, and shoked, hastening, which makes the words more striking than they can possibly be in any translation. For not only the nature of the almond-tree, but the very sound of the Hebrew word, which signifies it, denoted God’s hastening to fulfil the prophecies which Jeremiah uttered by his directions. Thou hast well seen — Or, thou hast seen and judged right. Hebrew, twarl tbcyh, Thou hast done well to see, that is, in seeing so. For I will hasten my word — Literally, I will act like the almond-tree respecting my word; namely, my word of threatening, against Judah and Jerusalem, to perform it.

Ver. 11. A rod of an almond tree. In the early ages of the world the poverty of language and of ideas rendered it necessary that men should aid their discourse by actions or signs; hence the eastern phrase, the voice of the sign. The Hebrew prophets employed these signs, or significant actions, both to illustrate, and to impress the subject of their predictions on the mind. The Lord also, condescending to this primitive mode of instruction, frequently revealed not only the truth which was to be delivered, but the sign by which it was to be accompanied or illustrated. 1 Kings 12:11. Ezekiel 4. Thus the rod of the almond tree and the seething pot were exhibited in vision to Jeremiah. The rod was an instrument of punishment; but in the almond tree which blossoms in January and bears fruit in March, when other trees do but begin to bud, there is an intimation that God would bring forward and hasten his word, as much as the almond tree is in advance of all other trees in its season: ver. 12. MOSES BEN MAIMON discovers a further illustration in the name of the tree presented in vision. The Hebrew name of the almond is dqv shaked, from dqv shakad, to hasten, to be in advance; the hastening tree, from its blossoming so early in the year. Hence in the vision there is a paronomasia, or play upon the word, which the versions cannot readily convey. “Jeremiah, what seest thou? I see the rod of a hastening tree.—Thou hast well seen; for I will hasten my word to perform it.” The prophets, says this learned author, frequently employ equivocal and metaphorical expressions, with an intent, not to convey the obvious sense of the words, but that which may be collected from their etymology and derivation. Sometimes they see things which convey ideas different from what they see, and which are implied in another signification of that word which stands for the thing seen. Thus an almond tree [SHAKED] is presented before Jeremiah, and yet scarcely any respect is had to that tree, which was only an artificial memorial that God would hasten, [SHOKED] or watch over, the performance of his word, which is the other sense of the Hebrew word for an almond tree. Maim. Mor. Nev. 11:29.

11. What seest thou — A form of question many times used to call attention to a prophetic vision. See especially the book of Zechariah. A rod of an almond tree — The word dqv, “almond,” means primarily wakeful, vigilant, and is applied to this tree because it wakes up to life, and blossoms in January, while the other trees are still in their winter’s sleep. Hence it is a natural symbol of vigilance, and so God uses it to suggest his own ever-wakeful activity. The word lqm, (makkel,) though ordinarily meaning “rod,” is here used in the sense of shoot or twig. Both Gesenius and Furst give to the root form the meaning to germinate. Other examples of the sense which seems to be demanded in this text are, Genesis 30:37; Jeremiah 48:17.

V. 12. Well seen-Or thou hast seen and judged right. Hasten-Word for word, I will almond-tree it, that is, I will be upon them speedily, in a short time. My word-My threatening against Judah and its inhabitants.

Verse 12. I will hasten my word] Here is a paronomasia. What dost thou see? I see dqv shaked, “an almond,” the hastening tree: that which first awakes. Thou hast well seen, for (dqv shoked) I will hasten my word. I will awake, or watch over my word for the first opportunity to inflict the judgments which I threaten. The judgment shall come speedily; it shall soon flourish, and come to maturity.

Verses 11, 12. Moreover the word of the Lord came unto me — Probably at the same time, and in the same vision, wherein he was first appointed to his office; saying, What seest thou — Here, by symbolical representations, the meaning of which God immediately interpreted, future things were presented to his view. This method of instruction or information sinks deeper into the mind, and leaves a more lasting impression there, than any mere words can do; and therefore the prophets frequently received communications from God in this way. And I said, I see a rod of an almond-tree — Namely, which had leaves, and possibly blossoms on it, like Aaron’s rod; otherwise the prophet could not so readily have discerned of what kind of wood it was. The almond-tree is one of the first that wakes and rises from its winter repose, flowering, in the warm southern countries, in the month of January, and by March bringing its fruits to maturity. From this circumstance, which is mentioned by Pliny, lib. 16. cap. 42, it is supposed to have received its name, dqv, shaked, as being intent, and, as it were, on the watch to seize the first opportunity of emitting its buds and blossoms: which is the proper sense of the verb, from which that noun is derived. A branch of this tree, therefore, with buds or leaves, and blossoms upon it, was a proper emblem to denote God’s hastening the execution of the predictions which he declared by this prophet, who lived to see most of his prophecies fulfilled. There is also in the original a remarkable paranomasia, or affinity in sound, between shaked, an almond-tree, and shoked, hastening, which makes the words more striking than they can possibly be in any translation. For not only the nature of the almond-tree, but the very sound of the Hebrew word, which signifies it, denoted God’s hastening to fulfil the prophecies which Jeremiah uttered by his directions. Thou hast well seen — Or, thou hast seen and judged right. Hebrew, twarl tbcyh, Thou hast done well to see, that is, in seeing so. For I will hasten my word — Literally, I will act like the almond-tree respecting my word; namely, my word of threatening, against Judah and Jerusalem, to perform it.

12. I will hasten — Better, I will be watchful over. My word to perform it — In winter the reign of death over the vegetable kingdom is well nigh universal. The almond wakes to life as a visible token and proof of the mindfulness of God and the sure return of life’s resistless dominion. So now God gives to Jeremiah this token of an activity which will assert his power, and call the nation out of its sinful sleep. But that this watchfulness of God was not for purposes of judgment only is clearly stated in the parallel passage in Jeremiah 31:28.

V. 13. Seething-Pot-I see a pot coming, meaning the Babylonian army, who would besiege Jerusalem as a fire plays round the pot, when it is to be made boil; and reduce the inhabitants to miserable extremities. Face-Or front of the pot, or furnace, the place where the fire was put in, or blowed up to make it boil. North-Indicating from whence their misery should come, namely, from Chaldea, which lay north from Jerusalem.

Verse 13. A seething pot—toward the north.] We find, from Ezekiel, Ezekiel 24:3, &c., that a boiling pot was an emblem of war, and the desolations it produces. Some have thought that by the seething pot Judea is intended, agitated by the invasion of the Chaldeans, whose land lay north of Judea. But Dr. Blayney contends that hnwpx ynpm mippeney tsaphonah should be translated, From the face of the north, as it is in the margin; for, from the next verse, it appears that the evil was to come from the north; and therefore the steam, which was designed as an emblem of that evil, must have arisen from that quarter also. The pot denotes the empire of the Babylonians and Chaldeans lying to the north of Judea, and pouring forth its multitudes like a thick vapour, to overspread the land. Either of these interpretations will suit the text.

Verse 13. I see a seething-pot — Or, a pot boiling. The steam of this boiling pot represented God’s judgments, which are often compared to a fire, as the afflictions of Israel were to a smoking furnace. Genesis 15:17. And the face thereof was toward the north — The steam was represented to the prophet as raised by a fire, or driven by a wind coming from the north. Thus interpreted, the pot or caldron denoted Judea or Jerusalem, expressed by the same figure, Ezekiel 11:3, 7, and 24:3. But the Hebrew hnwpx ynpm wynp, seems to be more exactly rendered by Blaney; The face thereof is turned from the north, or, as it is expressed in the margin, from the face of the north. For it appears from the next verse, that the evil was to come from the north; and therefore the steam, which was designed for an emblem of that evil, must have issued from that quarter. According to this interpretation, the pot denoted the empire of the Chaldeans, lying to the north of Judea, and pouring forth its multitudes like a thick vapour.

Ver. 13. A seething pot—whose face is from the north. Hebrews The cauldron of war, Ezekiel 24:3, was already boiling, and sending forth its steam towards Judea. The Chaldeans were preparing to overflow the land, and the fury of the invading army is justly compared to columns of vapour from a boiler of great magnitude.

13. A seething pot — Rather, a caldron. The attributive is participial in form, meaning literally “blown upon,” and hence is here well rendered by “seething.” The face… is toward the north — Better, from “the north,” and so is seen as if pouring its burning contents over the land.

V. 14. North-From Babylon.

Verse 14. Shall break forth] jtpt tippathach, shall be opened. The door shall be thrown abroad, that these calamities may pass out freely.

14. Shall break forth — Literally, shall be opened. All the inhabitants of the land — Of Judea. The language suggests the universality of the evil.

V. 15. The families-Those nations that were under one lord. Kingdoms-The Babylonians, and their assistants; the Medes also being in confederacy with them, whose king’s daughter Nebuchadnezzar married. His throne-Their seats, pavilions or tents shall be pitched, which shall be as so many thrones. Entering-Of the gates, or way leading to them.

Verse 15. Shall set every one his throne at the entering of the gates] As the gates of the cities were the ordinary places where justice was administered, so the enemies of Jerusalem are here represented as conquering the whole land, assuming the reins of government, and laying the whole country under their own laws; so that the Jews should no longer possess any political power: they should be wholly subjugated by their enemies.

Verses 15, 16. For lo, I will call — Or, I am upon calling, or, about to call; all the families of the kingdoms of the north — By these seem to be meant the different nations who were subject to Nabopolassar and Nebuchadnezzar, and who served in their armies, such as the Medes, Armenians, Chaldeans, inhabitants of Mesopotamia, and Syrians. The kings of Assyria were formerly troublesome to the Jews, chiefly under Ahaz and Hezekiah; but they do not seem to be spoken of here, but only those people who, from the thirteenth year of Josiah, when Jeremiah had this vision, grievously harassed Judea, until the taking of Jerusalem by Nebuchadnezzar, to whom the kings of the north were either tributaries or auxiliaries. And they shall set every one his throne, &c. — To set up a throne in, or over, any place, denotes taking full possession of it, as appears from Jeremiah 43:10, and 49:38: but, by thrones here, seats, pavilions, or tents pitched, may be intended; and so this prophecy was fulfilled when the city was taken by Nebuchadnezzar: see Jeremiah 39:3. And I will utter my judgments against them — Namely, against the Jews, for this is spoken of them, and not of the kings or people, mentioned in the foregoing verse; touching their wickedness — Then I will no longer speak unto them by my prophets, whose threatenings they have disregarded; but the judgments which I will bring upon them shall declare their wickedness, and the vengeance due unto them for it.

15. I will call — Literally, I am calling. The present tense shows that the judgment is at the very door, yea, has even now begun. The summons has already gone forth. The kingdoms of the north — Not only those of Syria, which is the country lying immediately to the north of Palestine, but of the whole region of the Euphrates and the Tigris; for all armies coming from this region would enter Palestine from the north. Shall set… his throne — Meaning, establish a hostile power, and so implies violence against Jerusalem and the cities of Judah. “The chiefs of these various races come as God’s ministers to hold solemn court, and to give sentence in his name.”

Verse 16. I will utter my judgments] God denounced his judgments: the conquest of their cities, and the destruction of the realm, were the facts to which these judgments referred; and these facts prove that the threatening was fulfilled.

Worshipped the works of their own hands.] Idolatry was the source of all their wickedness, and was the cause of their desolations. For yc[ml lemaasey, the works, more than a hundred MSS. of Kennicott’s and Deuteronomy Rossi’s, with many editions, have hc[ml lemaaseh, the work. Idolatry was their ONE great WORK, the business of their life, their trade.

Verses 15, 16. For lo, I will call — Or, I am upon calling, or, about to call; all the families of the kingdoms of the north — By these seem to be meant the different nations who were subject to Nabopolassar and Nebuchadnezzar, and who served in their armies, such as the Medes, Armenians, Chaldeans, inhabitants of Mesopotamia, and Syrians. The kings of Assyria were formerly troublesome to the Jews, chiefly under Ahaz and Hezekiah; but they do not seem to be spoken of here, but only those people who, from the thirteenth year of Josiah, when Jeremiah had this vision, grievously harassed Judea, until the taking of Jerusalem by Nebuchadnezzar, to whom the kings of the north were either tributaries or auxiliaries. And they shall set every one his throne, &c. — To set up a throne in, or over, any place, denotes taking full possession of it, as appears from Jeremiah 43:10, and 49:38: but, by thrones here, seats, pavilions, or tents pitched, may be intended; and so this prophecy was fulfilled when the city was taken by Nebuchadnezzar: see Jeremiah 39:3. And I will utter my judgments against them — Namely, against the Jews, for this is spoken of them, and not of the kings or people, mentioned in the foregoing verse; touching their wickedness — Then I will no longer speak unto them by my prophets, whose threatenings they have disregarded; but the judgments which I will bring upon them shall declare their wickedness, and the vengeance due unto them for it.

JEREMIAH’S INVESTITURE WITH THE PROPHETIC OFFICE, 4-19.

4. The word of the Lord came — It was an objective revelation, as is plainly intimated in most cases of prophetic inspiration. It was not, probably, by a voice that addressed the prophet’s physical senses; rather was it spiritually communicated, but was perfectly recognised as from God. It was not the elevation of the prophet’s own religious consciousness by motions from within, but a bringing into this consciousness of something from without.

V. 17. Gird up-It is a speech taken from the custom of the countries where they wore long garments; and therefore they girt them up about them, that they might not hinder them in any work that required expedition. Consume thee-Lest I destroy thee even in their sight, to become their reproach.

Verse 17. Gird up thy loins] Take courage and be ready, lest I confound thee; take courage and be resolute, פנ pen, lest by their opposition thou be terrified and confounded. God is often represented as doing or causing to be done, what he only permits or suffers to be done. Or, do not fear them, I will not suffer thee to be confounded. So Dahler, Ne crains pas que je te confonde a leurs yeux, “Do not fear that I shall confound thee before them.” It is well known that the phrase, gird up thy reins, is a metaphor taken from the long robes of the Asiatics; which, on going a journey, or performing their ordinary work, they were obliged to truss up under their girdles, that the motions of the body might not be impeded.

Verse 17. Thou therefore gird up thy loins — Prepare to do the work to which I call and appoint thee. For, it being the custom of the eastern people to wear long garments, which they girded about their loins when any business required great activity or expedition; by thus speaking the Lord enjoins his prophet to use all possible vigour and intention of mind as well as of body, that he might execute, with diligence and despatch, the office which God had assigned him. And arise — Another expression of the same meaning. And speak all that I command thee — Hebrew, shall command thee. Be not dismayed at their faces — Discover no fear, and conceal no message; lest I confound thee — The Hebrew verb is the same in both parts of the sentence, which may be literally rendered thus: Be not confounded at their faces, (namely, when thou appearest in their presence,) lest I confound thee before them. God exhorts him not to be dismayed at the scoffs and ill treatment he should meet with from hardened sinners, especially from those who thought their power and authority set them above reproof, and would bear them out in whatsoever they did: see Ezekiel 11:6. He tells him it is better to bear the reproaches of men than the reproofs of God, who would call him to a strict account how he discharged his duty.

17, 18. Gird up thy loins — Fasten up the outer garment with the girdle, so as to be ready for vigorous exertion. Thus was Jeremiah to address himself to his great and urgent work. In God’s promise to him, as given in the concluding portion of this verse, we have a paronomasia which is imperfectly shown in our Version. It is literally, Be not dismayed, (Niphal,) lest I dismay thee, (Hiphil.) If thou, Jeremiah, shalt give way to cowardice or tear, I, Jehovah, will throw thee into terror and dismay; but if thou shall stand firm in the strength of God, I will make thee a defenced city, strong to resist all assaults; an iron pillar, which the storm cannot shatter; and brazen walls, which no missiles can batter down or penetrate. Thou shalt stand against the whole land — its kings, its princes, its priests, and its people. All these, with infernal unanimity, shall conspire against thee, but shall not prevail.

V. 18. This whole land-All its inhabitants in general; intimating, that though men of all degrees should set themselves against him, yet God would support him against their all, and would carry him thro’ his work, tho’ his troubles would not be only great, but long; passing thro’ several king’s reigns.

Verse 18. I have made thee this day a defenced city, and an iron pillar, and, brazen walls] Though thou shalt be exposed to persecutions and various indignities, they shall not prevail against thee. To their attacks thou shalt be as an impregnable city; as unshaken as an iron pillar; and as imperishable as a wall of brass. None, therefore, can have less cause to apprehend danger than thou hast. The issue proved the truth of this promise: he outlived all their insults; and saw Jerusalem destroyed, and his enemies, and the enemies of his Lord, carried into captivity. Instead of twmj chomoth, walls, many MSS. and editions read tmj chomath, a wall, which corresponds with the singular nouns preceding.

Verses 18, 19. For I have made thee this day a defenced city — That is, from this day I will so defend thee that they shall be no more able to hurt thee than they would be if thou wast in a strongly-fortified and impregnable city. And brazen walls — Which cannot be broken or battered down with any force. Against the whole land, against the kings, &c. — All its inhabitants in general; intimating that, though men of all degrees should set themselves against him, yet God would support him against them all, and would carry him through his work, although his troubles would not only be great, but long, extended through several kings’ reigns. And they shall fight against thee — Shall oppose thee, and manifest much hostile hatred against thee; but they shall not prevail — They shall not be able, by all their devices, to shorten thy days, or to prevent thy executing the charge given thee. For I am with thee, to deliver thee — I will show my power in protecting and delivering thee out of all thy troubles, when thy adversaries shall become a prey to their enemies.

17, 18. Gird up thy loins — Fasten up the outer garment with the girdle, so as to be ready for vigorous exertion. Thus was Jeremiah to address himself to his great and urgent work. In God’s promise to him, as given in the concluding portion of this verse, we have a paronomasia which is imperfectly shown in our Version. It is literally, Be not dismayed, (Niphal,) lest I dismay thee, (Hiphil.) If thou, Jeremiah, shalt give way to cowardice or tear, I, Jehovah, will throw thee into terror and dismay; but if thou shall stand firm in the strength of God, I will make thee a defenced city, strong to resist all assaults; an iron pillar, which the storm cannot shatter; and brazen walls, which no missiles can batter down or penetrate. Thou shalt stand against the whole land — its kings, its princes, its priests, and its people. All these, with infernal unanimity, shall conspire against thee, but shall not prevail.

Verse 19. They shall not prevail against thee] Because I am determined to defend and support thee against all thy enemies. One of the ancients has said, Qeou qelontov, kai epi ripov pleh swzh, Thestius, apud Theophil. ad Autolyc. lib. ii. “God protecting thee, though thou wert at sea upon a twig, thou shouldst be safe.”

JEREMIAH

Verses 18, 19. For I have made thee this day a defenced city — That is, from this day I will so defend thee that they shall be no more able to hurt thee than they would be if thou wast in a strongly-fortified and impregnable city. And brazen walls — Which cannot be broken or battered down with any force. Against the whole land, against the kings, &c. — All its inhabitants in general; intimating that, though men of all degrees should set themselves against him, yet God would support him against them all, and would carry him through his work, although his troubles would not only be great, but long, extended through several kings’ reigns. And they shall fight against thee — Shall oppose thee, and manifest much hostile hatred against thee; but they shall not prevail — They shall not be able, by all their devices, to shorten thy days, or to prevent thy executing the charge given thee. For I am with thee, to deliver thee — I will show my power in protecting and delivering thee out of all thy troubles, when thy adversaries shall become a prey to their enemies.

JEREMIAH’S INVESTITURE WITH THE PROPHETIC OFFICE, 4-19.

4. The word of the Lord came — It was an objective revelation, as is plainly intimated in most cases of prophetic inspiration. It was not, probably, by a voice that addressed the prophet’s physical senses; rather was it spiritually communicated, but was perfectly recognised as from God. It was not the elevation of the prophet’s own religious consciousness by motions from within, but a bringing into this consciousness of something from without.