Verse-by-Verse Bible Commentary
Jeremiah 1:1

Clarke's Commentary

THE BOOK OF THE PROPHET JEREMIAH

Chronological notes relative to the commencement of Jeremiah's prophesying

-Year from the Creation, according to Archbishop Usher, 3375.

-Year from the Deluge, according to the generally received Hebrew text, conferred withActs 7:4, 1719.

-Fourth year of the thirty-seventh Olympiad.

-Year from the building of Rome according to the Varronian account, 125.

-Year before the vulgar era of Christ's nativity, 629.

-Twelfth year of Ancus Martius, the fourth king of the Romans: this was the one hundred and twentieth year before the expulsion of the Tarquins.

-Nineteenth year of Phraortes, the second king of Media.

-Twenty-third year of Archidamus, king of Lacedaemon, of the family of the Proclidae.

-Sixteenth year of Eurycrates II., king of Lacedaemon, of the family of the Eurysthenidae.

-Third year of Sadyattes, king of Lydia, which was the eighty-second year before the conquest of this kingdom by Cyrus.

-Twelfth year of Philip, the sixth king of Macedon, or the two hundred and ninety-third before the commencement of the reign of Alexander the Great.

-Thirteenth year of Josiah, king of Judah.

-Epoch of the building of Cyrene by Battus, according to some chronologers.

CHAPTER I

General title to the whole Book, 1-3.

Jeremiah receives a commission to prophesy concerning nations

and kingdoms, a work to which in the Divine purpose he had been

appointed before his birth, 4-10.

The vision of the rod of an almond tree and of the seething

pot, with their signification, 11-16.

Promises of Divine protection to Jeremiah in the discharge of

the arduous duties of his prophetical office, 17-19.

NOTES ON CHAP. I

Verse. Jeremiah 1:1-3. 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.

Bridgeway Bible Commentary

1:1-6:30 JEREMIAH’S EARLY MINISTRY

The call of Jeremiah (1:1-10)

Jeremiah belonged to a priestly family that lived not far from Jerusalem. However, he may never have practised as a priest, for God’s will was that he be a prophet. His prophetic ministry lasted at least forty years. It began in 627 BC (the thirteenth year of Josiah’s reign) and continued into the era that followed the destruction of Jerusalem in 587 BC (1:1-3).

God had chosen Jeremiah to be a prophet before he was born. He was to be God’s messenger to Judah and the surrounding nations (4-5). At the time God called him to be a prophet, Jeremiah was probably no more than twenty years of age. When he objected that he was too young and inexperienced for such a task, God replied that he would be with him and give him the message to speak. Jeremiah had no cause to be afraid (6-8).
Much of Jeremiah’s message would not be popular and at times would appear to be pessimistic because of its repeated announcements of God’s judgment. Nevertheless, judgment was necessary, because proud self-confidence must be broken down and the corruption of sin removed before new spiritual life can grow up (9-10).

Coffman's Commentaries on the Bible

"The words of Jeremiah the Son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: to whom the word of Jehovah came in the days of Josiah the son of Amon, king of Judah in the thirteenth year of his reign. It came also in the days of Jehoiachim, the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month."

There were five kings of Judah during the time period mentioned here; but the names of Jehoahaz and Jeconiah are omitted because each of these kings reigned only three months. If we calculate the length of Jeremiah's ministry only from the data mentioned here, it was exactly forty years and six months (Under Josiah, 18 years; under Jehoahaz, three months; under Jehoiachim, 11 years; under Jeconiah, three months; and under Zedekiah, 11 years).E. Henderson, The Book of the Prophet Jeremiah (London: Hamilton, Adams, and Company, 1851), p. ix.

"However, the later chapters (Jeremiah 40-41) record events that happened several years after the destruction of Jerusalem,"James P. Hyatt in the Interpreter's Bible, p. 797. indicating that this summary occurs in Jeremiah before the book was completed, pertaining not to all of the book, to part of it. This supports the view of some scholars that Jeremiah's ministry lasted perhaps as long as fifty years.

"Jeremiah, the son of Hilkiah" The Hebrew form of this name is Ben-Hilkiah, which according to the Dean of Canterbury "made it improper grammatically to insert the further identification of Hilkiah as `the High Priest.'"Scribner's Bible Commentary (New York: Charles Scribner's Sons, 1898), p. 311. This writer also answered other objections to understanding this Hilkiah as the High Priest who discovered the Book of the Law in the temple, pointing out that for ages this has been the understanding of the identity of Jeremiah's father. "Clement of Alexandria, Jerome, Kimchi, and Abravanel,"Ibid. are among the ancient scholars cited.

Another objection based upon the supposition that the "High Priest" who discovered the Book of the Law `probably' lived in Jerusalem is trivial. Jerusalem was only three miles from Anathoth! Besides, the record here was not speaking of the residence of Hilkiah, but of ancestral connection. Christ was born in Bethlehem, but he was nevertheless called "Jesus of Nazareth!"

"In the thirteenth year of his reign" This is generally agreed by scholars to have been the year 627-626 B,C. Ash, a dependable scholar, mentions a plausible theory that this was the birth of Jeremiah instead of his call, based upon the truth that God called him while in the womb. This theory is rejected here because of the plain words of the text.

"To whom the word of Jehovah came… It also came" These are, perhaps, the most important words in this paragraph:

"This word came to Jeremiah by means of inspiration, and is neither the product of a reflective musing as to what his calling was to be, nor the outcome of an irresistible impulse within him to come forward as a prophet. It was a supernatural divine revelation vouchsafed to him, which raised his spiritual life to a state of ecstasy, so that he both recognized the voice of God and felt his lips touched by the hand of God (Jeremiah 1:9). Further, he saw in spirit, one after another, two visions, which God interpreted to him as confirmatory tokens of his divine commission."Keil, p. 39.

Barnes' Notes on the Whole Bible

The words of Jeremiah - The usual title of the prophetic books is “the Word of the Lord,” but the two books of Amos and Jeremiah are called the words of those prophets, probably because they contain not merely the words of those prophets, probably because they contain not merely prophecies, but also the record of much which belongs to the personal history of the writers. This title might therefore be translated the “life of Jeremiah” or “acts of Jeremiah,” though some understand by it a collection of the prophecies of Jeremiah. One derivation of Jeremiah’s name is “God exalteth.”

Hilkiah, may have been the high priest of that name.

That were - Or, who was, i. e., dwelt. The meaning is, that Jeremiah was a priest who dwelt at Anathoth.

Calvin's Commentary on the Bible

I Have said that the time, when Jeremiah began to discharge his office of a Prophet in God’s Church, is not stated here without reason, and that it was when the state of the people was extremely corrupt, the whole of Religion having become vitiated, because the Book of the Law was lost: for nowhere else can be found the rule according to which God is to be worshipped; nor can right knowledge be obtained from any other source. It was then, at the time when impiety had by a long custom prevailed among the Jews, that Jeremiah suddenly came forth. There was then laid on his shoulders the heaviest burden; for many enemies must have risen to oppose him, when he attempted to bring back the people to the pure doctrine of the law, which the greater part were then treading under their feet.

He calls himself the son of Hilkiah The Rabbins think that this Hilkiah was the priest by whom the Book of Moses was found five years after: but this seems not to me probable. The conjecture also of Jerome is very frivolous, who concludes that the Prophet was a boy when he began to prophesy, because he calls himself נער (nor,) a child, a little farther on, as though he did not use the word metaphorically. ⁽⁶⁾ At what age he was called to the prophetic office, we do not know; it is, however, probable that he was of mature age, for it was a work of high authority; and further, had he been a youth, doubtless such a miracle would not have been passed over in silence, that is, that he was made a prophet before the age of maturity.

With regard to his father, it is nothing strange that the Rabbins have regarded him as the high priest; for we know that they are always prone to vain boastings. Ambition possessed them, and hence they have said that Jeremiah was the son of the high priest, in order to add to the splendor of his character. But what does the Prophet himself say? He declares indeed that he was the son of Hilkiah, but does not say that this was the high priest; on the contrary he adds, that he was from the priests who were in Anathoth in the land of Benjamin Now we know that this was a mean village, not far from Jerusalem; and Jeremiah says, that it was in the tribe of Benjamin. Its nearness to Jerusalem may be gathered from the words of Isaiah, who says that small Anathoth was terrified. (Isaiah 10:30) He threatened Jerusalem by saying that the enemy was near.

“What,” he says, “is your security? Ye can hear the noise of your enemies and the groans of your brethren from your very gates; for Anathoth is not far from you, being only three miles distant.”

Since then Jeremiah only says, that he came from Anathoth, why should we suppose him to be the sort of the high priest? And frivolous is what the Chaldee paraphraser adds here, that Hilkiah had possessions in the town of Anathoth, as though it was allowed the priests to possess land: God allowed them only what was necessary to feed their flocks. We may then take it as certain, and what the Prophet indeed expressly declares, that he came from the village of Anathoth. ⁽⁷⁾

He further says, that he was of the priestly order. Hence the prophetic office was more suitable to him than to many of the other prophets, such as Amos and Isaiah. God took Isaiah from the court, as he was of the royal family, and made him a prophet. Amos was in a different situation: he was taken from the shepherds, for he was a shepherd. Since God appointed such prophets over his Church, he no doubt thus intended to cast a reflection on the idleness and sloth of the priests. For, though all the priests were not prophets, yet they ought to have been taken from that order; for the priestly order was as it were the nursery of the prophets. But when gross want of knowledge and ignorance prevailed among them, God chose his prophets from the other tribes, and thus exposed and condemned the priests. They ought, indeed, to have been the messengers of the God of hosts, so as to keep the law in their lips, that the people might seek it from their mouth, according to what is said by Malachi. (Malachi 2:7) But as they were dumb dogs, God transferred the honor of the prophetic office to others; but Jeremiah, as I have already stated, was a prophet as well as a priest.

(6) The word does not properly mean a “child,“ as in our version, or “puer , “ as re ndered by Calvin, but a youth, or rather a young man. Abraham’s trained servants were thus called, Genesis 14:24, and his servant who dressed the calf for the angels, Genesis 18:7, and his “young men” who accompanied him to Mount Moriah, Genesis 22:5. Joshua had this name given him, when he was attending Moses at the tabernacle, Exodus 33:11. It is rendered “(νεωτερος)-a youth or a young man,“ by the Septuagint The most probable thing is, that he was, not as Adam Clarke supposes, about 14, but a young man verging on maturity. The length of time during which he prophesied, would lead us to conclude that he was young when he was appointed to his office.

There are two remarkable resemblances between Jeremiah and Moses. They both made an excuse for declining the office to which God called them, and made a similar excuse. The other resemblance is what Lightfoot has noticed, that Moses was a teacher of the people for forty years before they entered the land of Canaan, and that Jeremiah was their teacher for forty years before they were banished from it and driven into exile. — Ed.

(7) The reasons alleged against Jeremiah being the son of the high priest are by no means conclusive: indeed, all the circumstances being considered, the probability is in favor of that supposition. The family of the high priest resided no doubt at Anathoth; what is said in 1 Kings 2:26, respecting Abiathar, is a proof of this. That the high priest resided at Jerusalem during the term of his office forms no objection; nor is the genealogy of the high priests as given in 1 Chronicles 6:1, any objection; for though in verse 13, Azariah is said to be the son of Hilkiah, yet Jeremiah might have been one of his younger sons. Most commentators agree indeed with Calvin, -Gataker, Henry, Scott, Blayney, etc.; but they adduce no satisfactory reasons, sufficient to invalidate the opinion of the Rabbins and the intimation contained in the Targum: and this opinion is what the translators of the Geneva Bible have adopted. — Ed.

Smith's Bible Commentary

At this time shall we turn in our Bibles to the book of Jeremiah.

About sixty years after Isaiah died, God called Jeremiah to what I feel must have been the hardest task any minister has ever been called upon to perform for the Lord. Jeremiah had to oversee the death of the nation. He had to watch it as it was in its final death throws, as it went into convulsions and died and was carried away captive to Babylon. His ministry was destined from the beginning for failure. That is, the people were not going to hearken. The people were not going to change. They had set their course and their destiny was determined. And yet, because God is so faithful, God continued His witness to them until they were carried away captive to Babylon. And He didn't really stop then. He had Daniel and Ezekiel there in Babylon continuing to witness to them even after their captivity. But Jeremiah's ministry wasn't to be successful as far as really bringing these people back to a spiritual relationship with God. They were on the way downhill. There was no recovery at this point and he had to sadly watch these people as they disregarded his warnings and as they went on into captivity.

So the book of Jeremiah begins with,

The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin ( Jeremiah 1:1 ):

Now you will find that there is another priest Hilkiah who was the high priest, that is not the father of Jeremiah. Though Jeremiah was a priest, the fact that he was from Anathoth indicates that he was of the Kohathites. And the Kohathites had been removed, that particular branch of the Levites had been removed from the high priesthood. And so this Hilkiah, the father of Jeremiah, was not synonymous with the Hilkiah the high priest.

To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign ( Jeremiah 1:2 ).

Now Josiah was basically a good king. He was eight years old when he began to reign. So naturally being just a child, eight years old, he was just a puppet for the beginning of his reign upon the throne, as other men had good influences upon Josiah and he instituted spiritual reforms in beginning with the fifth year of his reign. And by the time the word of the Lord came to Jeremiah, the spiritual reforms of Josiah had been pretty effective in that they had gotten rid of most of the altars unto Baal and the groves and the high places where they had worshipped the false gods. Where the people of Israel had worshipped these false gods. And yet, it was still in their hearts. Though outwardly there was a spiritual reform, inwardly they had not turned with all of their hearts to God. So it was a time of outward spiritual revival because the king was a godly king. But as soon as Josiah died, the nation lapsed right back into its idolatry, which indicates that it wasn't really a move towards God from their hearts, but only a surface thing in seeking to please the king. They went along with the spiritual reforms. So because it was only surface and not down in the heart of the nation, even during the reign of Josiah, Jeremiah cried out against the things that were going on.

During the reign of Josiah they re-instituted the worship in the temple. But God said, "Go down in the temple and cry to the people as they go in, 'Trust not in lying vanities saying, "The temple of the Lord, the temple of the Lord are these." God said I've forsaken them.'" And so while Josiah was king, though, Jeremiah did not face, really, persecution, but once Josiah died and Jehoiakim came on to the throne, then Jehoiakim began to persecute Jeremiah. There were several endeavors to kill him. He was placed in the dungeon, and the same is true through the reign of Zedekiah. Jeremiah spent most of the time in prison. And so he lists these three kings.

It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah [who was the last of the kings] the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month ( Jeremiah 1:3 ).

Now there were two other kings who reigned during this same period, but their reigns were both of them short-lived. Jehoahaz and Jehoiachin both had a three-month reign during the same period that Jeremiah was prophesying. But because they reigned for such a short period, Jeremiah does not list them as the kings that were reigning. And it could be that the Lord didn't speak to Jeremiah during those particular periods that Jehoahaz and Jehoiachin were reigning. So the three major kings. Actually, Josiah reigned for thirty-one years. And then Jehoiakim reigned for eleven years and Zedekiah reigned for eleven years until he was taken captive by Nebuchadnezzar, his eyes were put out, and he was carried away to captivity in Babylon.

Now Jeremiah continued to live there. Nebuchadnezzar gave Jeremiah the choice of staying there or coming to Babylon. Because Jeremiah was actually accused of treason during a part of his prophesying because he was telling the people, "Look, surrender to the Babylonians. They're going to take you. And so it's better to surrender than to be devastated." And so he was accused of treason and imprisoned as a result of it. They thought that he was in conspiracy with the Babylonians. But Nebuchadnezzar, in honoring Jeremiah because of his true prophecies, offered him to come and to have a place there in Babylon. But being the true patriot that he was, he chose to remain there in Jerusalem under the vassal reign of Gedaliah until he was put to death by those evil men. And then he was more or less kidnapped and taken to Egypt. He still wanted to stay, but the people were afraid that as a result of their rebellion against the vassal king that Nebuchadnezzar had set up Gedaliah, that Nebuchadnezzar was going to come and really destroy them. And so they fled to Egypt and they took Jeremiah with them. And at this point, there are legends and rumors and stories of what happened to Jeremiah.

One very common of the rumors is that Jeremiah took the ark of the covenant and hid it, and there are some references in some of the books in the apocrypha to the place where Jeremiah hid the ark of the covenant. Other stories are that he took one of the young princes and ferreted him off to Egypt. And then according to some of the legends that are especially promulgated by the people who are called British Israelites, those who seek to identify the Anglo-Saxon races with the tribes of Israel, they say that Jeremiah spirited the prince to England where he became the king and that the present Queen of England and Prince Charles are direct descendants of the Davidic line. So God has kept His promise that from the seed of David there would not lack being one on the throne. And so that is the only place where there's still a monarchy and they are direct descendants and they go into a long rigamarole of trying to prove their point of this ethnic relationship between the Anglo-Saxon races and the British and Scottish and Danish and so forth.

They say Dane. You see, it's Dan, Dan-ish. And the word ish in Hebrew is man. So it's Dan's man, the tribe of Dan. The Danish are the tribe of Dan. The Brit-ish, you see the ish on the end proves that they are the lost tribes of Israel. They seem to ignore foolish, but... There is surely not enough solid evidence to prove their claims. It has to be stated that the claims are based much more upon fantasy and hopefulness than on actual reality from historical record.

But those are just part of the stories that surround Jeremiah. It is thought that actually he was put to death finally there on one of the banks of the Nile. One of the tributaries to the Nile River. But the Bible is silent so we must be. It's only guesswork after the Bible ceases its record.

Verse Jeremiah 1:4 :

Then the word of the LORD came unto me, saying, Before I formed thee in the belly I knew thee; and before you came forth out of the womb I set thee apart, and I ordained thee a prophet unto the nations ( Jeremiah 1:4-5 ).

Now there is a lot of question today as to when life begins, as we deal with this area of abortion. But I think that it is significant that God declares to Jeremiah, "Before the fetus was ever formed, I knew you; before you ever came forth out of the womb I had already set you apart." God's purposes for our lives were not established after we were born. God's purposes for our lives had been established from the beginning. From the beginning of time. What God said to Jeremiah He could very well say to each one of you. "Before you were ever in a fetal state I knew you. Before you ever came forth out of the womb I had set you apart for the purpose and the plan that I have for your lives." The thing is, for me to discover and to come into harmony with that plan that God has for me, that's the important thing for me. My destiny has already been determined. The Bible says, "We are His workmanship, created together in Christ Jesus unto the good works, that God has before ordained that we should walk in them" ( Ephesians 2:10 ). God has already before ordained that which He has planned for your life. Now in the meantime, He is working in your life to prepare you for those works. Thus, we are His workmanship. God is working in us tonight.

Paul the apostle speaks about having been separated from his mother's womb. God's hand was on my life from the beginning. The recognition of that. And I'm certain that each of us can look back and we can see how God's hand has been upon our life from the beginning. In the experiences and all that we've gone through as God is preparing us for His work. So God speaks to Jeremiah and speaks about his prenatal state.

Then said I ( Jeremiah 1:6 ),

Jeremiah responded to God.

Ah, Lord GOD! behold, I cannot speak: for I am a child ( Jeremiah 1:6 ).

Now as you figure the years that Jeremiah prophesied, and the fact that he was still alive after the captivity and went to Egypt and all, Jeremiah was probably somewhere between seventeen and twenty-five years old when the call of God came to him. And that's where the estimates usually range-between seventeen and twenty-five. Now can you imagine a seventeen-year-old boy and God saying, "I knew you before you were ever in a fetal state and I set you apart. You're to go talk to President Reagan. And you're to tell him, 'Thus saith the Lord.'" I'm sure you'd have the same problem that Jeremiah, "Who am I, Lord? I'm just a young man." And that's what the Hebrew word is there. "I'm just a young man." Usually indicated a teenager.

But the LORD said unto me, Say not, I am a young man: for you shall go to all that I send you, and whatsoever I command you you shall speak ( Jeremiah 1:7 ).

So often it seems that when God called a person for a particular service, they were aware of their inabilities to fulfill that service for God. God called Moses. "O God, I can't speak. I haven't been able to speak and I can't even speak now." So many times people are trying to excuse themselves because of the recognition of their own inability. But in reality, God isn't looking for talented, abled people. He's just looking for willing people. That we would not go forth in our abilities, in our genius, but we would trust in the Lord and go forth in the power of the Spirit. So God said, "Don't say. Now don't say that. Don't say you can't do it. Don't say you're but a child." Gideon said, "O Lord, you can't mean me. My father is a nobody and I'm the least in my father's family. You can't mean me." Saul, when Samuel said, "God has called you to be the king over Israel." "Oh no, no. There's a mistake here somewhere." And many times when God lays upon our hearts the things that He has in mind, we say, "Lord, there's a mistake here somewhere. The angels got the wrong address. He's delivering the message to the wrong person, Lord, that's not me."

But the very consciousness of our ability is the very thing that qualifies us for that which God wants to do. Because God said, "Not by might, nor by power, but by My Spirit, saith the Lord" ( Zechariah 4:6 ). So it isn't my ability that God is really seeking for. It's just a channel, an instrument through which He can do His work. And if I feel like I can't do it then that makes me a more yielded vessel unto God. If I feel, "All right, Lord, You bet. Just been waiting for You. I'll do it right away." Then it takes a while before God beats me down to nothing. So then He can go ahead and do what He's been wanting to do through me. In every service to which God calls us, there is that feeling of, "I'm ill-equipped. O Lord, who am I?"

Now God said,

Be not afraid of their faces ( Jeremiah 1:8 ):

Here is a young fellow going out and saying these things that are going to get people mad, and they're going to start glaring at him and gritting their teeth and scowling and making all kinds of fierce faces at him, because he's saying things they don't like. So God said, "Don't be afraid of their faces."

for I am with thee to deliver thee, saith the LORD ( Jeremiah 1:8 ).

So God's personal message of comfort to the prophet, "Now don't be afraid the way they look at you because I'm with you to deliver you."

Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth. See, I have this day set thee this day over the nations ( Jeremiah 1:9-10 ),

Imagine God saying this to just a young fellow, seventeen, eighteen years old. "Today, now look, I've touched you and I've set you over the nations." "Me?"

and over the kingdoms, [and this was his ministry] to root out, to pull down, and to destroy ( Jeremiah 1:10 ),

Oh, what a ministry.

Years ago when I was just a child and started in the ministry, our second pastorate was in Tucson, Arizona. And I have not always been the most tactful person in the world, nor am I yet. I'm not quite as blunt as Romaine, but I'm still not always graceful and tactful. And I do have the capacity of just speaking what I feel to be the truth and I think that it's important that the truth be spoken even though it does cut or hurt. I've always believed in the proverb, "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful" ( Proverbs 27:6 ). And so when we were pastoring in Tucson in the first part of our pastoring there, we did a very excellent job in sort of emptying the church. And I received my first, not the last, but my first anonymous letter. I get them all the time now, but I received my first anonymous letter. And I read the first; I don't read them anymore. But it said, "When Jesus was a boy and was a carpenter in his father's shop, we never read of him using a wrecking bar." And they spelled it r-e-c-k-i-n-g. And I think that the intimation was that I was wrecking the church or something. But it was, it seems, that God called me as He did Jeremiah to root out, to pull down, and to destroy. You see, oftentimes the system becomes so corrupt that there's nothing to build on. Now God's purpose is always that of building, but He cannot always start out building. Many times He has to tear down what is there.

Now in a lot of this redevelopment, downtown stuff, they have to go in with bulldozers and just level the buildings. Tear them out and haul them away, and then they start the new building projects and the high-rises and so forth. Because the stuff is so old, it's so decrepit, it's so corrupt that you wouldn't dare try to build on it. The nation Israel had come to the place where it was beyond recovery. It was necessary now that God just pull down, root out, tear out what was left in order that He might start His new work of planting and of building. So Jeremiah's ministry was, first of all, to root out, pull down, destroy.

and to throw down, [and then] to build, and to plant ( Jeremiah 1:10 ).

As God starts then His new work. God never tears down in our lives except to the end that He might begin His true work of building up and planting that new work in us. So you may be in that stage right now where God is still rooting out. You say, "Oh Lord, you know. You're bringing me to nothing." Yes, that's what He wants to do in order that He might start His building and His planting in your life. So that ministry to which God called Jeremiah is a very common type calling as God must get rid of the present corrupt system in order that He might establish His new work. That is why I feel that very rarely do you ever see real revival come within the framework of a denomination. That God seems to always go outside and start a new work. He doesn't try to bring recovery to the old systems. He doesn't try to pour the new wine in the old skins. He doesn't sew the new piece of cloth on the old garment. But He usually goes outside and starts a whole new building process.

Moreover the word of the LORD came unto me, saying, Jeremiah, what do you see? And he said, I see a rod of an awakening tree ( Jeremiah 1:11 ).

The almond tree in Hebrew is an awakening tree because the almond tree is the first tree that awakes in the spring. In fact, the almond trees begin to blossom in January. They're the first trees to come out of the winter season there in the holy land. They start to blossom in January and by March they have their almonds and all on them. So it's called an awakening tree because it's the first tree to awaken in the... after the winter season.

Then said the LORD unto me, You have seen correctly: for I will [watch over or awake over] my word to perform it ( Jeremiah 1:12 ).

"What do you see?" "I see an awakening tree." "That's right. You've seen good, because I'm going to be awake over My Word to perform it. I'm going to watch over My Word to perform it."

And the word of the LORD came unto me the second time, saying, What do you see? And I said, I see a boiling pot; and the face of it is towards the north. Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land ( Jeremiah 1:13-14 ).

Now Babylon was actually east, but in order to attack they had to come to the north and come down from the north, rather than coming across the desert area there. And so it is a reference to Babylon and the coming invasion.

For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against the cities of Judah. And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands ( Jeremiah 1:15-16 ).

So God is going to bring judgment upon His people because of their wickedness, because they have forsaken God, and they have turned to other gods and are burning incense to these other gods and worshipping these little idols that they have made with their own hands.

Now some of the latest archaeological diggings in the city of Jerusalem are in the area of the old City of David, Ophel, that is down below the temple mount area. The City of David was actually down below that temple mount area. The temple was put up there on Mount Moriah by David's son, Solomon, but that was sort of the outskirts of the city in a westerly direction. And the City of David is on that hill of Ophel coming up from the pool of Siloam and the Gihon springs. That mound that comes up was the original city of Jerusalem and the City of David. And they are now doing quite a bit of archaeological diggings on the side of the hill there and they are uncovering houses that date back to the time of Jeremiah. The little houses that they are uncovering were broken down by Nebuchadnezzar during the time that Jeremiah was alive. So the archaeologist's spade is going right back to the time of Jeremiah. And as they are pulling the rubble and the rocks off of these dwelling places, for when they came back from the Babylonian captivity, rather than rebuilding the houses they just covered them over with dirt and build on top of them. And so they have dug down and they found these houses, but the interesting thing in the rubble of the houses there, they are discovering multitudes of little idols that the people had made and were worshipping. A confirmation to the Word of the Lord here to Jeremiah where He said they worshipped the works of their own hands. In each one of the houses multitudes of these little idols. They're getting a collection of little idols like you can't believe. So God says, "My judgment is coming."

Therefore gird up thy loins ( Jeremiah 1:17 ),

Now the guys wore these long skirts, and they're all right for walking around, but if you're going to go to work you've got to pull the things up and tie your sash so that your legs have free movement. If you're going to run, you got to gird up your loins. You gird up the skirts, you pull them on up, tie your sash so that you can really get to work. You can't work with that long robe down to the ground. So that term, "gird up your loins," is always in reference to pulling up the long skirt that the men wore and tying the sash around to hold the thing up so that you can get to work. It's sort of a phrase that says, "And now get to work. Get busy."

and arise, and speak unto them all that I command you: be not dismayed at their faces ( Jeremiah 1:17 ),

Now the second time Lord said that, because they're going to be looking at you and some real angry looks.

lest I confound thee before them ( Jeremiah 1:17 ).

Now it's an interesting thing if... A lot of times, especially when you've got a message, you've got to not even look at the faces of the people if it's a harsh message, because their faces might make you lose your thought and you get confounded because you're reacting to the response of the people to the message. So He said, "Don't look at their faces lest you get confounded. Just go out and speak the word that I put in your mouth. And it's going to have a negative effect upon them, so just don't look at their faces lest I confound you before them."

For, behold, I have made thee this day a defensed city, and an iron pillar, and brass wall against the whole land, against the kings of Judah, against the princes, against the priests, and against the people ( Jeremiah 1:18 ).

Man, you're going to stand against them all, Jeremiah. You're going to be standing against the kings, the priests, the princes and all the people. You're going to be almost alone in this thing. But I've made you a defensed city. I'm going to defend you. I'm going to put a wall around you.

And they shall fight against thee; but they will not prevail against thee; for I am with thee, saith the LORD, to deliver you ( Jeremiah 1:19 ).

Now here is his commission. Here is his calling, and it is interesting to me that in his calling, God doesn't lay out a nice, rosy picture. "Jeremiah, I'm going to call you now to a wonderful job and you're going to minister for me. And because you're a minister, I want you to drive a Cadillac and live on Lido Island and enjoy the best now. Because after all, you're my child. You deserve the best." No, God laid out the truth of what's going to happen to you, Jeremiah. It's not going to be easy. "You better not look at their faces; it will scare you. I've set you against the king, the princes, the priests, the people, the whole caboodle. You're going to be there by yourself and they're going to turn against you. But don't worry, I'm going to be with you. I'm going to deliver you."

When the Lord called Paul the apostle on the road to Damascus and brought that dramatic change in his life, as Paul was there and the Lord was saying to Paul, "Now Paul, I'm calling you to go to the Gentiles." And the Lord laid out for Paul the whole ministry that He had for him. When Paul came to the city of Damascus still blind, and of course, I am certain in his mind total mental confusion. Here he was on the road to Damascus breathing out threats against this new sect of Christianity. Actually, the word is breathing out murders against them. He was so uptight against this sect that would dare to declare that Jesus was the Messiah and to go against the teaching of the Pharisees. And breathing out murders against them with papers to imprison those who call upon the name of the Lord there in Damascus. There on the road a life changing experience as he's lying on the ground and someone is saying to him, "Why are you kicking against the pricks?" "Who are You, Lord, that I might serve You?" "I'm Jesus whom you persecute." "What would you have me to do, Lord?" And the Lord told him what He had him to do.

For when Paul was in Damascus and still going over these things in his mind after three days, the Lord spoke to a man by the name of Ananias and He said, "Ananias, go over and lay your hands upon Paul or Saul that he might receive his sight." And he said, "Oh Lord, You're kidding, aren't You? I'm on his hit list. I've heard about this guy. He's been just wrecking havoc in the church in Jerusalem. This guy's fierce." The Lord said, "No, don't worry, you go and do what I told you to do, for he is a chosen vessel unto Me and I have shown him all of the things that he's going to have to suffer for My sake." The Lord said, "Paul, here's what I want you to do. I want you to go to the Gentiles, but it's not going to be easy. You're going to be stoned. They're going to drag you out of the city thinking you're dead. They're going to whip you. They're going to be beating you. But I want you to go for Me." Paul said, "All right, let's go for it." I think that that's very commendable on Paul's part, that even having heard all the things he was going to suffer, he still made that commitment.

Now sometimes ministers like to lay out a rosy path for you. "Just receive Jesus and life is going to be so beautiful. You'll have no more problems because it's just a nice bed of roses. Just get on the air mattress and float into heaven." No way! And Jesus didn't say that. He said, "Look, if they didn't receive Me, they're not going to receive you. If they persecuted Me, they're going to persecute you, because the servant is not greater than his Lord. Take up your cross and follow Me." He didn't paint a rosy picture. He told them the truth and I think it's important that we tell people the truth. It isn't easy to follow the Lord. It isn't easy to serve the Lord. You're going to be going against the tide. But as the Lord said to Jeremiah, "I will put a wall around you. I will be your defense." And you will have experiences with God that will be invaluable as you see God's hand upon you and God's defense around you and the work of God. It's beautiful.

"

Dr. Constable's Expository Notes

The "words" (Heb. debarim, writings, prophecies, deeds, and events of his life) that follow are those of Jeremiah (meaning Yahweh founds, establishes, exalts, throws down, hurls, or loosens [the womb]). This was a common name in Israel. The Old Testament refers to many different individuals who bore it. His father was Hilkiah (also a common name), who may or may not have been the high priest who found the book of the Law in the temple during Josiah’s reforms (2 Kings 22:3-13). Jeremiah’s father was a priest who lived in Anathoth, a village three miles northeast of Jerusalem in the territory of Benjamin where other priests also lived (cf. Joshua 21:15-19). Thus Jeremiah was a priest by ancestry. The book never refers to him as serving as a priest, and he was often a severe critic of the Levitical priests. According to one writer, the words "to whom the word of the Lord came," and similar phrases, occur 157 times in Jeremiah out of a total of 349 times in the entire Old Testament. [Note: James G. S. S. Thomson, The Old Testament View of Revelation, pp. 60-61. This is about 45 percent of its occurrences.]

Dr. Constable's Expository Notes

A. The introduction of Jeremiah 1:1-3

Most of the prophetical books begin with some indication of authorship and date to put them in their historical contexts, and this is true of the Book of Jeremiah.

Gann's Commentary on the Bible

Book Comments

Walking Thru The Bible

JEREMIAHpar

Introduction

    Josiah, trained by the high priest Hilkiah, came to the throne at the age of eight about 640 BC. This good king began a religious reformation in his 18th year but was killed in a battle with the Egyptians when only 31 years old (2 Kings 22-23).

    In the opening years of Josiah’s reformation Jeremiah joined with Zephaniah in attempting to arouse the conscience of the people.

    Jeremiah is known to Bible students as "The Weeping Prophet" who laments Jerusalem’s doom. We can understand this when we read Jeremiah 4:19 and Jeremiah 9:1. What a grand blessing it would be if every elder and preacher in the Lord’s church had the kind of interest in God’s people he did!

Jeremiah -- The Man

    We know more about Jeremiah than any other OT prophet. He was from a priest’s family who lived about three miles north of Jerusalem (Jeremiah 1:1). He was called to his prophetic mission when just a young man (Jeremiah 1:6-7). His preaching caused him to be quite unpopular and he suffered opposition and persecution from many sources.

    We come to see his sensitive heart as he reviews the terrible offences of the nation against God and laments her future. He uses strong vivid words in his preaching and is called by God to live alone, without a wife (Jeremiah 16:2).

    Perhaps for these and other similarities people in Jesus’ day compared Him to the prophet Jeremiah (Matthew 16:14).

Jeremiah -- His Times

    Jeremiah was God’s prophet to Judah just prior to the destruction of Jerusalem and the Babylonian captivity of 586 BC. The book of Jeremiah takes up about 60 years after the close of the book of Isaiah and deals with the last 40 years of Judah’s decline and final fall.

    Jeremiah’s was a great tragic time. His ministry overlaps the reign of kings Josiah, Jehoiakim, and Zedekiah; and the prophets Nahum, Zephaniah, and Habakkuk at the beginning of his work and Daniel and Ezekiel toward the end.

Jeremiah -- His Message

    Jeremiah’s message is a string of stern rebukes and tender pleadings to a backsliding nation. God gave Judah a final warning of impending judgment and when she refused to repent at Jeremiah’s preaching that was it. The Babylonian exile was heaven’s punishment on Judah for her sinfulness.

    There is also a bright side to Jeremiah’s prophecies. He held out the promise from God to return her from captivity. (Daniel later picked up on the fact that Jeremiah predicted it would be a seventy year captivity.) He prophesied that the Lord would one day make a new covenant with the house of Israel which referred to the Christian age. The new covenant will have aspects of 1) individuality; 2) universality, and 3) remission of sins (Jeremiah 31:31-34; Jeremiah 32:40; Jeremiah 33:8).

Jeremiah -- His Commission

    The opening verse bears Jeremiah’s name (1:1). His name appears over 125 times in the book, and in 33 of the 52 chapters. No other writer’s name appears so frequently in his respective book.

    He was told to "Go and cry in the ears of Jerusalem" (Jeremiah 2:2). The "house of Jacob, and all the families of the house of Israel" (Jeremiah 2:4)) were to hear the word of the Lord. While he had a message for other surrounding nations, it was particularly for Judah and Jerusalem he preached.

    Jeremiah was to "root out, and pull down, and to destroy, to build, and to plant" (Jeremiah 1:10). His work was to remind God’s people of their evils (Jeremiah 2:13); tell them of their coming captivity (Jeremiah 1:14-16); and assure them of eventual deliverance (Jeremiah 31).

Jeremiah -- New Testament Links

    Jeremiah is an often quoted book in the New Testament. We can note only a few instances here.

1.    Jeremiah 31:31-34        --         Hebrews 8:6-13

    The old law to be replaced by a new one.

2.    Jeremiah 31:15         --     Matthew 2:16-18

    Sorrow over the death of the children slain by Herod.

3.    Jeremiah 7:11         --     Matthew 21:12-13; Misuse of God’s house.

4.    Jeremiah 23:5-6         --     Matthew 28:18 and Acts 2:29-33

    Jesus the King is promised.

5.    Jeremiah 18:6         --     Romans 9:21; The potter and the clay.

Jeremiah -- An Outline

    I.    The Prophet’s Call and commission --     Jer. 1

    II.    Prophecies to Jerusalem and Judah --     Jer. 2 - 35

    III.    Events in the Life of Jeremiah --     Jer. 36 - 45

    IV.    Prophecies to Foreign Nations --     Jer. 46 - 51

    V.    Historical Appendix --    Jer. 52

    The book is made up of biography, history, and prophecy but it’s not arranged in any chronological order. Rather, it is grouped according to subject matter and the purpose of the author.

Jeremiah -- Its Scope

    The book of Jeremiah is rich in its Messianic prophecies. It makes numerous allusions to plants, trees and animals. It contains many great and well-loved preaching texts. It uses numerous vivid figures of speech. Jeremiah himself often quotes from Isaiah and Hosea and in turn is quoted by others in the Old Testament who follow him in time.

    The book seems preoccupied with mourning and funeral rites and has a number of expressions that are repeated frequently.

Jeremiah -- Its Inspiration

    The book of Jeremiah abounds with statements of verbal inspiration. A few examples would be:

    "Then the word of the Lord came to me, saying" (Jeremiah 1:4).

    "But the Lord said unto me... whatsoever I command thee thou shalt speak" (Jeremiah 1:7).

    "And the Lord said unto me, Behold, I have put my words in thy mouth" (Jeremiah 1:9). (Notice: "words" not thoughts!).

    See also Jeremiah 1:11, Jeremiah 1:13, Jeremiah 1:14, Jeremiah 1:15 and Jeremiah 2:1, Jeremiah 2:4, Jeremiah 2:5, Jeremiah 2:9 Jeremiah 2:31; Jeremiah 3:6, Jeremiah 3:14; Jeremiah 4:1; Jeremiah 6:9; Jeremiah 7:1; Jeremiah 8:1; Jeremiah 9:3; Jeremiah 10:1, etc.     No other book of the Bible sets forth any stronger case for verbal inspiration of the Scriptures. We are made aware of God’s presence in every part of Jeremiah.

SERMON OUTLINE

When You’re Ready To Quit

Jeremiah 9:2

Introduction:

    1.    Life was not easy for Jeremiah.

    2.    Alienated from his friends, afflicted by his enemies.

    3.    "Oh," he said, "that I had in the desert a wayfarer’s lodging place, that I might leave my people and go away from them!" Jeremiah 9:2

    4.    How often do we likewise become discouraged?

    5.    Reasons we can’t settle for a wayfarer’s lodging place.

I.        Because of the Challenge Within

    1.    Jeremiah was appointed to a task and so are we.

    2.    "But if I say, ’I will not remember Him or speak any more in His name,’ Then in my heart it becomes like a burning fire shut up in my bones; and I am weary of holding it in, and I cannot endure it" (Jeremiah 20:9) NASV.

    3.    We have a great mission -- Mark 16:15.

II.    Because of the Need Without

    1.    Jeremiah’s heart was burdened by the spiritual condition of those around him.

     2.    The need of this world today is great! A great challenge in Russia!

    3.    Jesus described the compelling impetus with the story of the story in Luke 15 of the shepherd and his sheep.

III.    Because We Have the Answer for the Need

    1.    We cannot settle for a wayfarer’s resting place because we have the answer for the need of our world.

    2.    God’s Word can change the worse of men.

    3.    It can conquer nations.

Conclusion:

    1.    God’s word has the answers we need today.

- - - - - - - - - - - -

Verse Comments

Gill's Exposition of the Whole Bible

The words of Jeremiah the son of Hilkiah,.... This is the general title of the whole book, and includes all his discourses, sermons, and prophecies; and designs not his own words, but the words of the Lord, which were put into his mouth, and he delivered under divine inspiration. The Septuagint version renders it, "the word of God": and the Arabic version, "the word of the Lord": the Targum,

"the words of the prophecy of Jeremiah;''

who is described by his descent and parentage, "the son of Hilkiah". The Arabic version calls him Selkiah. This was not Hilkiah the high priest, who in the days of Josiah found the book of the law,

2 Kings 22:8 as Kimchi's father and Abarbinel think, and so Clemens of Alexandria n; since he is not said to be a high priest, or of the high priests, but

of the priests that were in Anathoth, in the land of Benjamin; though the Targum paraphrases the words to the other sense,

"of the heads of the ward of priests, of the amarcalin, or governors which were in Jerusalem, a man that took his inheritance in Anathoth, in the land of the tribe of Benjamin;''

nor is Jeremiah mentioned among the posterity of Hilkiah the high priest in 1 Chronicles 6:13, besides, Hilkiah, a priest of Anathoth, must be of the family of Ithamar; the last of which family that was high priest was Abiathar, who had fields in Anathoth, 1 Kings 2:26, and so could be no other than a common priest; for Hilkiah the high priest was of the family of Phinehas; for, from the times of that Abiathar to the Babylonish captivity, there was no high priest but of that family. The Jews say that Jeremiah descended by his mother's side from Rahab the harlot o. Anathoth was a city in the tribe of Benjamin, as is here said, and belonged to the priests, Joshua 21:18, it lay north of Jerusalem about three miles from it, according to Jerom p and others; but, according to Josephus q, it was but twenty furlongs from it, that is, two and a half miles.

n Stromat. l. 1. p. 328. o T. Bab. Megilia, fol. 14. 2. Yalkut Simeoni, par. 2. fol. 59. 3. Jarchi in loc. p Comment. in Hieremiam, I. 1. fol. 121. H. tom. 5. & I. 2. fol. 135. F. & I. 6. fol. 161. C. Isidor. Hispalens. de Vit. & Mort. Sanct. c. 38. q Antiqu. I. 10. c. 7. sect. 3. Ed. Hudson.

Henry's Complete Commentary on the Bible

      1 The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin:   2 To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.   3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.

      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,Deuteronomy 18:15. 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, 1 Kings 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, Jeremiah 1:2; Jeremiah 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,2 Chronicles 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, Ezra 5:1; Ezra 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 (Jeremiah 1:3; Jeremiah 1:3), that great event which he had so often prophesied of. He continued to prophesy after that, Jeremiah 40:1; Jeremiah 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.