Jeremiah1
English Standard Version
1The of , the of , one of the were in in the of ,
2to the of the Lord came in the of the of , of , in the of his .
3It came also in the of the of , of , and the of the of , the of , of , the of in the .
4Now the of the Lord came to me, ,
5 I you in the I you, and you I you; I you a to the .
6Then I , , God! , I do to , I am only a .
7But the Lord to me, Do , I am only a ; to I you, you shall , and I you, you shall .
8Do be , I am with you to you, the Lord.
9Then the Lord put his and my . And the Lord to me, , I have my in your .
10 , I have you and , to pluck and to , to and to , to and to .
11And the of the Lord came to me, , , do you ? And I , I an .
12Then the Lord to me, You have , I am my to it.
13The of the Lord came to me a , , do you ? And I , I a , away the .
14Then the Lord to me, of the shall be let the of the .
15 , I am the of the of the , the Lord, and they shall , and every shall his at the of the of , its all and the of .
16And I will my against them, their in me. They have made to and the of their own .
17But you, for work; , and to them I you. Do be , I you them.
18And , , I you this a , an , and , the , against the of , its , its , and the of the .
19They will against you, but they shall against you, am with you, the Lord, to you.
Study Guide
Public-domain commentary and original-language notes for Jeremiah 1.
Chapter Summary
In this chapter: Jeremiah's call to the prophetic office. (1-10). A vision of an almond-tree and of a seething-pot, Divine protection is promised. (11-19).
vv1-10
Jeremiah's early call to the work and office of a prophet is stated. He was to be a prophet, not to the Jews only, but to the neighbouring nations. He is still a prophet to the whole world, and it would be well if they would attend to these warnings. The Lord who formed us, knows for what particular services and purposes he intended us. But unless he sanctify us by his new-creating Spirit, we shall neither be fit for his holy service on earth, nor his holy happiness in heaven. It becomes us to have low thoughts of ourselves. Those who are young, should consider that they are so, and not venture beyond their powers. But though a sense of our own weakness and insufficiency should make us go humbly about our work, it should not make us draw back when God calls us. Those who have messages to deliver from God, must not fear the face of man. The Lord, by a sign, gave Jeremiah such a gift as was necessary. God's message should be delivered in his own words. Whatever wordly wise men or politicians may think, the safety of kingdoms is decided according to the purpose and word of God.
vv11-19
God gave Jeremiah a view of the destruction of Judah and Jerusalem by the Chaldeans. The almond-tree, which is more forward in the spring than any other, represented the speedy approach of judgments. God also showed whence the intended ruin should arise. Jeremiah saw a seething-pot boiling, representing Jerusalem and Judah in great commotion. The mouth or face of the furnace or hearth, was toward the north; from whence the fire and fuel were to come. The northern powers shall unite. The cause of these judgments was the sin of Judah. The whole counsel of God must be declared. The fear of God is the best remedy against the fear of man. Better to have all men our enemies than God our enemy; those who are sure they have God with them, need not, ought not to fear, whoever is against them. Let us pray that we may be willing to give up personal interests, and that nothing may move us from our duty.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
יִרְמְיָה: Jirmejah, the name of eight or nine Israelites
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
חִלְקִיָּה: Chilhijah, the name of eight Israelites
כֹּהֵן: literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
עֲנָתוֹת: Anathoth, the name of two Israelites, also of a place in Pal
אֶרֶץ: the earth (at large, or partitively a land)
בִּנְיָמִין: Binjamin, youngest son of Jacob; also the tribe descended from him, and its territory
יוֹם: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
Cross References
Jeremiah 1Paul’s separation from the womb parallels Jeremiah’s prenatal setting apart and consecration.
Supported by Matthew Poole, JFB
Moses, like Jeremiah, objects to his call based on a lack of eloquent speech.
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Isaiah’s lips are touched by God in vision to initiate and empower his prophetic utterance.
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God's promise 'I am with thee to deliver thee' echoes Joshua's commission of divine presence.
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Ezekiel’s forehead is hardened against fearful faces, matching God's command not to fear their faces.
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Repeats God's promise to make Jeremiah a brazen wall, assuring that enemies will not prevail.
Anathoth, a priestly village near Jerusalem, is highlighted as vulnerable to northern invaders.
Supported by John Calvin, JFB
Prophets are said to execute the destruction or restoration that they are commissioned to announce.
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God watches to pluck up and break down, matching Jeremiah's commission verbs.
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Ezekiel utilizes the same imagery of a boiling pot to symbolize Jerusalem's judgment and commotion.
Solomon banished high priest Abiathar to Anathoth, casting a stigma on this priestly line.
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Identifies Anathoth in Benjamin as one of the cities designated for the Levitical priests.
Supported by Matthew Poole, JFB
The Servant of the Lord is likewise called and named from the womb.
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John the Baptist is filled with the Holy Spirit and separated even from his mother's womb.
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God knowing his servant 'by name' indicates special selection and approval.
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